26. Iune, 1625. The first day.

THese words containe a gracious promise of God vnto his Church: Salo­mon hauing finished a Temple for the Lord, dedicateth it vnto him, which hee [Page 2]doth by prayer; in which he putteth foorth diuers Petitions on diuers occasions: amongst other things, he intreateth, that if there bee pesti­lence in the Land. vers. 28. and the people (knowing the sore or sinne in the heart) shall spread foorth their hands, &c. that the Lord would bee pleased to heare, to forgiue their sinnes, and to heale the Land. In these words the Lord giueth a direct answer vn­to that part of the Petition, wherein proser [...]ing meanes in their right vse promiseth, Then I will heare from Heauen, I will forgiue their sins, and I will heale the Land.

It is written (as whatsoeuer else) for our instruction, and sheweth vs what is to bee done, being smitten with the Pestilence, if euer we looke to attaine that blessing, curing the Land.

In the words we haue two things. 1. The maladie or sicknes. 2. The remedie or cure thereof. The maladie in those words, If J send the Pesti­lence, &c. The cure in those: If my peo­ple, [Page 3]&c. In the first there are three things, the Cause, the Effect, the Subiect. The Effect, the sicknesse it selfe, the Pestilence. The Cause is double, inflicting or sending, or else that which is outwardly moouing thereunto; the former expressed, the latter implied: the inflicting cause in the word, I. If J send, that which is outwardly mo [...]ing sinne, of which after▪ And the subiect is laid down in those words, my people.

In the second we haue the Cure it selfe, and the meanes. In the Cure we haue cause, I; effect, will heale; sub­iect, the same that is diseased. Wher­in we may note it extent, how farre this malady doth extend, the Land.

The meanes are of two sorts to be performed by vs, or God dis­posing to the cure: those that are to be vsed or performed by vs, are foure. First, humiliation, If they shall humble themselues: 2. Prayer, and pray: 3. Seeking, and that set forth by it obiect, and seeke my face: 4. Repentance, and turne from their [Page 4]wicked wayes. Those that are preui­ous vnto the effect in God. First, Hearing, I will heare, &c. Secondly forgiuing, I will forgiue their sinnes. And so the effect followeth, I will heale the Land. And Gods order is not to bee left out: first, wee must humble our selues, &c. then God will heare, and forgiue, and heale the Land.

I should now first open the mea­ning of the words, and then gather the propositions; but if there bee any difficultie in the words, I shall labour to cleare it in the seuerall propositions, as their proper seate and place, and so come directly vn­to those propositions. And first of all obserue.

That sinne is the cause that mooueth the Lord to send the pestilence amongst his people. Doct. 1 This, though it bee not expressed, is implyed in this sen­tence. Salomon in his prayer expres­seth it as a cause of all iudgements, Because they haue sinned against thee, is often repeated; hee implyeth it when he prayeth for forgiuenesse of [Page 5]sinnes: and so doth the Lord when he promiseth forgiuenesse of sinnes, which is, the taking away of the Cause.

And this is a cleare case accor­ding to the Scriptures.

1 Because Salomon praying for the remooueall of the Plague, Reason 1 pray­eth withall for the remoueall of sin: which had bene to no ende, in vaine, if sinne were not the cause of the plague.

2 Because the Lord making a promise of healing the Land of the Plague, Reason 2 promiseth as disposing ther­unto forgiuenesse of sinnes, which were to no purpose, in vaine, were not sinne the cause of the plague.

3 Because the Lord doth often­times minace and threaten this Iudgement, the Pestilence, Reason 3 as the wages of sinne. Numb. 14.12. I will smite them (mur­muring Israel) with the pestilence. If you will not be reformed, &c. but will walke contrary vnto me, Leuit. 26.23.25. I will bring a Sword vpon you, &c. I will send the Pestilence amongst you. And amongst [Page 6]those many curses pronounced by the Lord for sinne. Deut. 28. the Pe­stilence is one, Deut. 28.21 The Lord shall make the Pestilence to cleaue vnto thee.

4 Adde hereunto, Reason 4 that the Lord hath oftentimes sent the Pestilence because of sin: he hath bin as good as his word; with this did hee cut off many thousands in Israel, at one time foure and twentie thousand: Num. 25. and in the dayes of Dauid, 2 Sam. 24.15. for his sinne seuenty thousand. Stories in all ages shew this truth: with this iudge­ment hath the Lord often visited the sinnes of this Citie. You haue yet bills of thousands cut off An. 1603. in this Citie for sinne. Bills now to the eyes, and Bells vnto the eare (to omitt other testimonies of sense) declare this truth, that the Plague is the wages of Sinne.

5 And last of all, Reason 5 when as Death it selfe, and all curses are the fruits and returne of sinne: Rom. 6. vlt. The wages of sinne is death. Cursed is euery one that abideth not in all: all these curses shall come vpon thee, and ouertake thee. [Page 7]The Pestilence being of that nature must necessarily be an effect of sin; and so the Propositon is cleare, that That which mooueth the Lord to send the Pestilence amongst a peo­ple is Sinne.

Euery sinne is a cause of this Pe­stilence, as we haue seene: and yet for our farther edification it shall not be amisse, from the generall to descend vnto particulars, and to inquire into the particular sinnes cau­sing the Plague: which we shall find out, if we consider, to what sinnes God doth threaten this iudgement: for what sinnes hee hath heretofore executed it; and so argue from a paritie of reason.

Two sorts of sinnes I finde cau­sing the Pestilence, O missions or de­fects sometimes, sometimes Com­missions.

Amongst Omissions, 1. I finde a mouing cause, want of Sacrifice; This Moses and Aaron imply, when as going vnto Pharao to intreat that Israel might goe, that they [Page 8]might Sacrifice vnto the Lord their God. Their inducement is, lest hee fall vpon vs with the Pestilence. Wherein we may vnderstand, that Omission of sacrifices of God, layeth a People open vnto the iudgements of God, to Gods falling vpon a peo­ple with the Pestilence.

By a paritie of reason, wee may gather that omission of any sacrifi­zes prescribed vs by the Lord, ma­keth a man lyable to this Iudge­ment of God, the Plague.

2 Want of humiliation, and pray­er, seeking of Gods fauour, and repen­tance, is another cause; and this is layde downe in this place: for if the performance of these, in Gods maner, be a meanes of the remedie and cure of a Land, the want of these must bee a cause of the euill. Of which particularly (God willing) hereafter in their seuerall places.

3 Another defect is, in profit by former mercies or Iudgements, the intent of the Lord in our chastise­ments, is amendment, the Lord doth [Page 9]it for our profit: Heb. 12. as a Father he vseth first one, and lesse after, more and greater blowes: when as fewe and lesse iudgements worke not, pre­uaile not, more, and greater must follow; amongst other, this of the pestilence: Thus doth the Lord say and doe, Seuen times so many plagues more, amongst them the pestilence: If you wil not be reformed by these, &c. Leu. 26.23.25. J will send the Pestilence amongst you.

4 Vnto these, adde the want of zeale; the Zeale of the Lord in all men in their places, and it expres­sure in loue of goodnesse and dete­station of that which is euill. Phi­neas the sonne of Eleazar the Priest, (saith the Lord, in a time of the Pe­stilence) hath turned away my wrath from the children of Israel, whilst hee was zealous for my sake: Numb. 25.11.13. He was zea­lous for his God: Whence I may pro­bably argue, if zeale be a cause and meanes of staying the wrath of the Lord, then zeale and its effects be­ing wanting, cause the wrath of the [Page 10]Lord: this particular effect of it the Pestilence: the continuance of the Plague is clearely an effect, and the principles nourishing are the same, with those which cause a dis­ease. That which is spoken of the zeale of Phineas is true, of others in their places, of Ministers, especially Magistrates. Indeede when as the Magistrate, the man whom God so honoureth, as to giue him his name, J said yee are Gods, and place to (for the iudgement is for God; they are as God) is not a terrour vnto the wic­ked, shall conniue and winke at im­piety, haue an hand in, I, be the first in transgression; It is time for the Lord himselfe, for the preseruation of the sound parts, yea for his owne name, to looke vnto the matter, to a­rise; to send som extraordinary Iudge or Executioner: when as the sub­ordinate doth not, it is time for the principall to keepe an Assise, and there is no Messenger more ready or speedy, or impartiall in execution then this, the Pestilence: by this [Page 11]God can quickly visite a person, a Family, a Parish, a Citie, a Land: he can c [...]t off tenne or twenty hun­dreds or thousands in a weeke: hee can visite from Dan to Beershebah, and slay seauenty thousand in three dayes, as in the time of King Dauid, and the way of the Lord is equall (as we see) when as want of zeale is a cause.

5 Hither-vnto referre want of obseruation of Gods Sabbaths, which amongst other causes, is rightly obserued by the Church of England, as in the late Seruice-book for time of this Visitation. Amongst the causes for which GOD visited Israel in the wildernesse (one Iudge­ment being the Pestilence, Numb. 14.37.) I finde one, the pollution of Gods Sabbaths. Ezech. 20 [...]t is, what the Lord plainely minaceth against that sin, as you may see, Leu. 26.3. and 25. compared together.

Indeede, wheresoeuer there is a want of hallowing Gods Sabbath, or the Lords day: there must needes be [Page 12]a want of spirituall Sacrifices requi­red, it being the speciall time and season of those Sacrifices: and in that name a cause of the Plague: The want of santifying Gods Sab­bath, is an euidence of want of zeale, the zeale that was in holy Nehemi­ah, Neh. 13.22. and where there is a want of zeale, there is a sufficient cause of the Plague; and the punish­ment, and sinne, are very congru­ous; for all persons and places doe owe vnto the Lord a rest: and where it is not payed, Leu. 26. God threatneth de­solation, and hath executed the same on Israel, 2 Chron. 36. and that for this end, that the Land might enioy her rest. Now what fitter iudge­ment to execute this vengeance, written, desolation, then the Pesti­lence: it causeth houses to spue out Inhabitants: it maketh our congre­gations thin, and our Streetes thin: it maketh men to forsake all by flight, or death, as we now begin to see in this Citie. And therefore:

Last of all, want of cōming to the [Page 13] Sacrament, or at least with the wor­thinesse, complement, and quality required by the Lord, is another cause of the Pestilence; as is also obserued in the said booke: 1 Cor. 11. For this cause (saith the Apostle Paul) some of you are sicke, some of you weake, some a sleepe: Though the disease be not specified, yet there is a likenesse of reason betweene this and any other sicknesse whatsoeuer in this respect. And thus haue we now the particu­lar sinnes, causing the Pestilence, vnder that head, Omissions.

Vnto these adde positiue sinnes or commissions.

1 Pride and vaine confidence in man, the arme of flesh. This was King Dauids sinne: mouing him to number the people: therefore the Lord smote with this Plague 70. thousand men: a proportioned pu­nishment vnto the sinne destroying, other Gods trusted in, with whom Dauid was vainly lifted vp.

2 Cruelty, & oppression of those that are vnder of whatsoeuer sort: [Page 14] Grinding the faces of the poore, &c. when as in Israel they did not hear­ken vnto the Lord in proclaiming liberty to their brethren and neigh­bours: Ier. 34.17. the Lord was wrath with Israel, and behold, I proclaime liber­tie for you (saith the Lord) to the sword and to the Pestilence. Cruell men are mercilesse men: and when God sendeth the Pestilence on such, hee executeth vengeance without mercie: he vseth a mercilesse disease in sundry respects.

3 Whoredome is another cause of the Pestilence. Spiritual whoredom, and corporall whoredome. I ioine both together, the one the cause of the other, as we may see in the Hea­then and vnc [...]eane Idolaters. Esai. 5.11.12. vide c. 8. As I liue, saith the Lord, because thou hast defiled my Sanctuarie with all thy de­testable things, and with all thine abo­minations, therefore will J deminish thee, &c. A third part of thee shall die with the Pestilence. And thus, when as the Lord threatneth the sword and the Pestilence; one cause is, com­mitting [Page 15]Adulterie with their neigh­bours wiues. In the 15. of Numbers, Ier. 29.23. you reade of 24. thousand which fell by the Plague: the cause was, the children of Israel committed whore­dome with the daughters of Moab. Num. 25.1, 2, 3, 4. Being called to the Sacrifices of their Gods, it is said, the people did eate and bowe to their Gods. Israel ioyned themselues to Baal-Peor: and so the wrath of the Lord is kindled; and there followed such a slaughter a­mongst them by the Plague.

4 Contempt of such as are set o­uer vs by the Lord, Numbers 14.2.12.37.

5 Disobedience vnto Gods word and Ministrie: so when as the Lord minaceth the sword, famine, and the pestilence: the reason, Because they haue not hearkened vnto my words, saith the Lord, I sent vnto them by my seruants, the Prophets, rising vp ear­ly, but yee would not heare, Ier. 29.17.19, saith the Lord.

Finally, Oathes and Cursings are a cause of the Plague, Because of [Page 16]Oathes the Land doth mourne, saith the Prophet. When doth a Land mourne, if not when it is smitten with the plague? And what mer­uaile, when as one ordinarie curse in mens mouthes, of all sorts, is, as the Pox: so the Plague, it is a righ­teous thing with the Lord, some­times to heare and answer in kinde, and to measure vnto man what hee so commonly measureth to others by his mouth, destruction by the plague.

But what stand I vpon particu­lars? the plague is the flux of euery sinne, as we haue heard: there is no man that hath that sore in his heart, or bosome, but hath a cause in act, which is the mouer of the Lord, to send this fearefull messenger to his destruction, the plague.

If sinne bee the cause, Obiect. how is it that in this time of the pestilence any sinner escapeth, that all are not cut off?

This question may be made here­after, Answer. who knoweth whether any [Page 17]man shall escape? If the Lord goeth on as he beginneth, there will be no occasion of this question: and yet if any be spared, it will be the mer­cie, patience, and long suffering of the Lord. It is the mercie of the Lord, that we haue not beene alrea­die consumed.

Particularly, there are causes why in such times the Lord spareth euen the wicked.

1 The Lord can put the wicked man to some good vse. 1. He ma­keth them a fence to Gods Church, who are fewe, who are but a little flocke: sometimes against the beasts of the field: sometimes against men, to men beasts, to the Church worse, such as would destroy Gods Vine­yeard. 2. They proclaime the great patience & long suffering of the Lord. 3. They set forth Gods great power, which is then seene, when as hee shall rule and dispose of all in his manner, in the middest of his ene­mies. 4. They exercise all the gra­ces of Gods spirit in his people, as [Page 18]I could particularly shew. And so further (though they thinke not of it) their saluation.

2 The Lord hath many more Iudgements besides the plague, and is not bounded: and the plague is his messenger, which hee can send againe at his pleasure; if not this weeke, the next; many yeares after.

3 Euery wicked man is alwayes in all places Gods prisoner, as a dogge in an halter: when hee will, and how he will; he can execute his vengeance written.

4 It may be God hath a purpose to call him, and that houre is not come as yet: All that are giuen mee of my Father, shall come vnto me.

5 It may be God hath a purpose eternally to destroy a man: he shall haue life and pleasures here, his tor­ments hereafter. Where the hus­bandman hath an hope of fruit, hee pruneth those trees, and loppeth su­perfluous boughes, where hee in­tendeth the fire, hee suffereth those [Page 19]trees to grow: when as the Grasier putteth his Oxe so the fattest pa­sture, he intendeth, and it shall not be long before there come a day of slaughter: as long as a wicked man goeth on vnsmitten for sinne, hee doth but heape vp wrath against a day of wrath: he doth but with the Oxe feede, and fat himselfe against a day of slaughter.

6 Last of all, the Lord intendeth to make them without Apologie in the day of Iudgement, they shall haue not a word to speake for them­selues: and then is the vttermost day of account and reckoning: and for these causes, the Lord in times of the pestilence doth not cut off, & sweep away all wicked men.

Let vs now make some vse of this proposition: and first,

1 It may be vnto vs a ground of information in the vndoubted cause of the pestilence: 1 of this hand of God in other places, in this Citie at other times, and now in this Citie, in this Parish, in this Land, many [Page 20]causes are giuen by the Phisitian, and I honour the Physitian, I giue great credit vnto him in his Art. Physicke sheweth second causes, Theologie in this proposition the first cause, that which giueth efficiencie to all the rest, that is, sinne: the particular sinnes spoken of: the pestilence is the effect, and sinne is the cause, the sinnes spoken of.

What sinne is not to be found in this Citie of London? what place else in the Land doth not iustifie her, if not (all considered) exceed her?

Is there not amongst vs great want of sacrifice? Prayer is a sacri­fice. How many families are there, and persons that call not vpon God? that call not in his maner (as after.)

Distribution, and doing good sacri­fice: and yet what want is there? The swarmes of poore going vp and downe, lying, staruing, seene dying in our Streets, shew it.

Righteousnesse, a sacrifice. O the want of righteousnesse in all sorts, I dare not to instant in particulars: [Page 21]God looking down, seeth that there is but a little righteousnesse in the Land.

Praise, a sacrifice, the which spe­cially honoureth God: what Land or Citie in the world more blest, lesse blessing the Lord: and what mer­uaile is it, if there bee for euery one of these the plague.

Where's our profit: our reforma­tion & amendment by former iudge­ments forraigne, domesticke, pub­lique, priuate? Where's Nehemiahs zeale? the zeale of former Magi­strates for Gods Sabbath: the zeale of Gods name against Oathes, of Magistrates, of Ministers: It is of a fierie temper indeede, it may bee gone to heauen: there's but a little vpon earth, and many labour to quench it.

Gods Sabbaths are ordinarily pol­luted in this Land, in buying and selling, and what not: the rest of the Asse, in eating & sleeping, is a great peece of seruice; and GOD is be­holding to some, if they doe but [Page 22]walke vp and downe the [...]e [...]ds, or sit vain [...]ly talking on that day at [...]heir dore.

A fewe come vnto our Sacra­ments: fewer worthily, and what wonder is it, if that wee haue Gods [...]essenger with all, the plague, the one is the cause, the other but the effect thereof?

The time would bee to long for me to speake of our pride, and vaine confidence, oppression, without which men dreame, our very Tra­ding, cannot subsist. Whoredome a common sinne. Many as Zimri and Cosbie might bee found out, if Phi­neas stood vp. Not to speake of spi­rituall whoredome, Israelites daylie ioyne themselues to Baal-Peor, goe vnto the sacrifices of Moab, eate thereof, and bowe vnto their Gods, and can we wonder that the wrath of God is kindled, and the plague amongst vs?

It is ordinary to murmur against Moyses, and [...]o despise Aaron the holy ones, faithfull Ministers of the [Page 23]Lord, men heare Gods curse and goe on, blessing themselues, hardned in their sinnes as seperated vnto euill.

And the plague of God, as cur­ses, and all fearefull Oathes are in many a mans mouth: what sinne is there, but it is amongst vs, in this Land? and if you will receiue it, these are the causes which haue pro­duced, or moued the Lord to send a­mongst vs the plague.

And as it sheweth the cause, so those vnto whom this is to be impu­ted: some giue it vnto the poore, some vnto this man, others to that, if thou wilt not misse the marke: thou must giue it to those men that liue in their sinnes; the particular sinnes spoken of: these are the A­chans which trouble Jsrael, to whom we must impute it.

And hence may wee guesse what to expect vnto our selues, our Pa­rishes, our Families, our persons in this infectious time: vnlesse wee follow the prescript of the Lord: all prescripts else will be but vaine, so [Page 24]long as we carrie the plague sore, sinne, in our hearts.

As likewise about it continuance, as long as the cause doth remaine, the effect must: wee cannot expect other, it is Gods order.

2 If the pestilence be the effect of sin, 2 we may learn hence what preser­uatiues to vse, and remedies for the cure of the plague. What is good a­gainst the Plague, is a needefull que­stion now, a fewe of vs meet with a Physitian: but that is our question: it is a matter of life and death; we are sensible of it: Skin for skin, and what will not a man do to saue his life? The Physitian that could prescribe a remedy, were of no small value. Our proposition in part prescri­beth the meanes, and specially, in that it sheweth the cause, sinne. The best preseruatiues against the plague, are preseruatiues against sinne: The best remedies for the plague, are such as cure the sores in the soule of man, his sinne: And vp­on this ground are wee called on to [Page 25]finde out those preseruatiues, and carefully to vse them. If a man de­sire to knowe what these are, and where to be had. My answer is, one­ly in Iesus Christ. It is a faythfull saying, and worthy of all acceptation, that Iesus Christ came into the world to saue sinners. He is the alone Saui­our, an horne of saluation, perfectly able to saue all those that come vnto him. There is no other Name giuen vnder heauen whereby a man may bee saued; He is the Sonne of righteousnesse, there is healing in his wings, in him there is circumcision not made with hands, to the putting away the body of the sinnes of the flesh, in him redemption, and remission of sinnes.

If you demand how a man may attaine it? I answere, by faith in Christ. By faith in Christ, receiuing, apprehending, accepting him offe­red and giuen, wee receiue remission of sinnes, sanctification, saluation, and so are all these giuen vnto faith in Christ Jesus. If you demand when that offer is made, and is to be recei­ued. [Page 26]I answer, in the Gospell, dili­gent attention vnto it ministration, in the promises of God, Christ and all his benefits are lapt vp. And thus the Gospell is the power of God to saluation: and the pleasure of God is by the foolishnesse of preaching to saue them that beleeue. Christ Iesus is the Fountaine opened for sinne and vncleanenes, & therefore are we cal­led to come vnto the water, to wash vs, to make vs cleane: and by faith in him both wayes, to put away the euill of our doings out of Gods sight. Hee dyed for our sinnes, he is risen, ascen­ded, exalted a Sauiour, and a Prince, to giue repentance and remission of sinnes. If any man sinne, wee haue an Aduocate with the Father, Iesus Christ the Just. The cure of the Plague, is by taking away the cause, Sinne; the taking away of sinne, is by beleeuing in Christ. Beholding by the eye of Faith, the Lambe of God that taketh away the Sinne of the World. This is the onely meanes and remedy against sinne, and aboue all other [Page] [...] vertue in al second [...] [...] the effect to soundnesse and [...]alth so farre as is truely good. [...]eny that meanes, or its vse, the o­peration of all other secondary meanes will cease, soundnesse will not follow. You may force a skin on the plague sore, the core will re­maine, and at length, breake foorth againe. Corruption will grow and increase, vntill it commeth vnto ripenesse: and thus the ende of sinne is death. This was that which the Israelites did in the Wildernesse, looking vp to the brasen Serpent: hence issued that vertue, and vertue of healing all diseases hence vertue from sacrifices and oblations in the Olde Testament, hence euer the plagues ceasing; vse this at all times, especially now: It is a re­medy against sinne, and so, a taking away of that, which was the cause of the plague.

3 If the Pestilence be a fruit of sinne; [Page] [...] no naturall meane of it selfe [...] cure it; the cure must be withall [...] vse of meanes supernaturall, as the [...] we spake of before. It is true, th [...] Lord hath meanes secondarie, those can, & may take away the second cause; the supreme cause is super­naturall, and there must be superna­turall meane withall to the taking away of that cause. Let not vs trust in second meanes, nor vse them, ne­glecting the chiefe: vse both, first and chiefely, the first and chiefest meanes, supernaturall meanes: and then the other, if you looke for good successe.

Besides the difficultie, in regard of supernaturall meanes, (vnto which by nature we haue no power, no sufficiencie, no will, no deede) it will bee farther encreased, the cause, sinne is so hardly found out: there is not a lust, but it is a decei­uable lust: In that respect, The heart of man is deceitfull aboue measure, and [Page 29]desperatly euill; who can finde it out? Surely, onely the Lord. The diligen­test obseruer of his owne wayes, confesseth secret sinnes, from which he desireth to bee cleansed. It is an inward maladie, a spirituall euill; it hath a thousand couers and vailes; it hath so many abbettors: the World, it course, it custome, it in­ducements, it glosses, and they beare a great shew, haue a goodly pre­sence.

Satan vseth all his Subtiltie to the same ende: in this are his methods and wiles chiefely exercised, he ap­peareth as an Angell of light: and so blindeth, that the light of the Word shall not shine vnto a soule: or not to discouerie, Satan hath many ministers, is a lying spirit in the mouth and practise of many a man, who cry peace to all courses of sin; who bid men go on and prosper. Who runne with them and cry, Come, let vs, &c. And count it strange if any runne not, who if they say right, doe not. Finding out sinnes is difficult, [Page 30]if not imposible: (to omi [...]) when it is found out, it cleauing vnto vs, a man is borne, and bred, and [...]ccu­stomed to it, it is as blackenesse to a Moore, as spots to a Leopard: which must call vpon vs to consult with God in his Word, and cause vs to looke thoughts, words, and deedes, yea, nature it selfe, in the glasse of Gods Law, by it oftentimes to search and to try our wayes. By Prayer to cry, make me to know, cause mee to remember. To beg vntill thou receiu the spirit, and it light, to conuiction of thee of thy sin: consider what Con­science accuseth thee for, the Word galleth thee for; what godly friends, dislike in thee: (but of these in an other place after.) It will be an hard matter to cure that which is not felt, nor found out; the difficultie of our finding out these causes, sinne, is the reason why euery small disease be­comes incureable. An Ague putteth to a nonplus the most skilfull Phy­sition, Physicke cannot worke.

It is the more difficult, last of all, [Page 31]because the reason may bee, and is, sometimes the sinne of some other, primarily respected by God in this hand; the sore in the bosome of eue­ry man may be a sufficient cause, and yet that which is in an other the ef­ficient: For the sinne of a Father, God doth threaten, and answerably visit a childe: and there is a case wherein the sinne of the Mother is not blotted out. There are sinnes which make a Land mourne, and will make it desolate: there are sinnes in pub­licke persons, as Dauid, as in the head; the whole body may bee the worse, for the euill of the head. All these make the cure of the Plague more difficult, which also wee must find out, & repent of; (of which af­terward.) The difficulty of the cure must make vs all so much the more carefull in our vse of the meanes.

Last of all, this sheweth vs the odiousnesse and vglinesse of sinne, of all sinnes, the sinnes spoken of causing the Plague, and ought to be a preuailing cause of auersion and [Page 32]opposition vnto it in all men. It is sufficient, I suppose, when as our Proposition saith, it is the proper cause of the Plague. Physitians call that disease, a monster of Diseases. The Scripture, The snare of the hun­ter, the noysome pestilence. It is the feare of the night, an arrow that fly­eth in the day, it walketh in the darke­nesse, it destroyeth at noone day. Be­sides the payne, torture, torment, and raging destruction that it can­seth in such as haue it; and often­times (then which it can doe no more) Death. It depriueth a man of helpes and meanes, which in o­ther Diseases may be had. It shut­eth out the Physitian, louing neigh­bours, and friends, confineth and imprisoneth a man: comforts with­out are excluded by it: and it be­reaueth a man of many comforts within: now one childe, then an other, sometimes a seruant; now the desire of the mans eyes: sometimes the bond of the house, sometimes all; the euils are infinite if a man abide. [Page 33]If hee flye, hide himselfe, whither shall he goe? though we receiue all, and are the refuge of all, at all dead lifts, in all contributions, wee are not receiued, wee haue no quiet place of refuge, wee are a strife vnto our neighbours, and reproached of all places round about: We deserue it (as Dauid of Shemei) of the Lord, though not of the Country: and all these come vpon vs by Gods deser­ned punishment inflicted vpon vs, the plague.

Is the plague the effect so feare­full, and is not sinne the cause so much more? will a man flye the ef­fect, and nothing at all bee moued with the cause? It is farre more fearefull, and hath all miseries else attendant, and therefore so much the more to be eschewed: if not, yet let these fearefull effects preuaile with vs, and worke vpon vs at this time.

Especially let it stirre vs vp vnto the vse of Gods prescribed meanes.

In this perilous time, the Lord [Page 34]calleth for humiliation, emptying of our selues, selfe deniall, submission of soule and body vnto the Lord; to put ropes about our neckes, comming before the Lord: to iudge and con­demne our selues, to take vnto our selues shame and confusion of face for our misdeseruings, to breake downe euery high and proud imagination: if nothing else preuaile, let the wages of our sinnes, and the miserie we en­dure, by reason of the plague.

The Lord now requireth that we pray, that wee erie mightily, that Prince, Priest, people, wrastle with God by prayer; that we pray in Gods manner, and bee not wearie, make a vertue of the necessitie that is vp­on vs, by this fearefull iudgement of God, the plague.

The Lord requireth now, that we seeke his face, and fauour, in which all one is life temporall, spirituall, eternall, in all meanes, early, dili­gently, continually, in time: Let vs be incited vnto it by this destroyer and deuourer of God, the plague.

The Lord requireth, that we for­sake euery man his euill wayes, euery euill way; of thee swearer & curser, that thou sweare and curse no more; of thee an vsurer, or oppressour, that thou bee an vsurer and oppres­sour no more: Of thee that art a prophaner of Gods holy Sabbath, that thou bee so no more; that wee cleanse hearts and hands, and crie of all sinnes, as Ephraim of Idols: What haue I to doe with Idols any more? to rend the heart, to vnloose the bonds of sinne: to deuide and cut betweene them and the soule: to cut off right hands: to plucke out right oyes: to crie unto all, get yee hence, and to do contrarious gracious acti­ons. Hard sayings, great workes, against nature: and yet let vs bee put vpon it, by the many imminent destructions for our sinnes, by Gods messenger, the plague.

It is true, that the loue of God, and the hatred of sinne, must be in­gredients, impellments, motiues to all these, or else all these will be but [Page 36]temporarie, slauish, and not accep­ted by God, and yet that we (moued out of loue) may moue forwards: we haue need of rods, as dogges, to [...]riue vs, it is Gods intendment in the plague: let vs be answerable.

Vnto all oppositions and tergi­uersations, propose the plague. Consider with thy selfe by holy rea­son, what God proposeth to moue thee, on the one side there is life, on the other death: on the one side, in vse of Gods meanes, a promise of paerdon, a promise of healing the land: on the other side; if I neglect the same, the wages of sinne, the plague attendeth me, it is at the dore: one of these must now be chosen, as wee would liue long, and see good dayes, vse the meanes; come let vs returne vnto the Lord, and vse his meanes: as for other, who can easily beare and brooke Gods hand, the plague; who slight it, and it effects, can dwell with it, I, and euerlasting burnings also; you may goe on in your sins; Be filthie still; fill vp the measure of [Page 37]your sinnes, neglect Gods meanes: be a swearer, a Sabbath breaker, a sinner in any, in all kindes spoken of before, and yet notwithstanding know, that the destroying messen­ger of God for these sinnes, the pe­stilence is abroad, and that it is the Lord that sendeth the Pestilence a­mongst a people, because of their sinnes, which is our next proposi­tion.

3. Iuly. 2. day.

OVr second preposition is, Doct 2 That it is the Lord that sendeth the pestilence vpon his people for sinne. If I shall send, &c. It is the Lord that threatneth it in the places before, it is the Lord that executeth it, as in the particular instances before. He is the inflicter of all iudgement: Amos 3.6. There is no euill in the Citie, and the Lord hath not done it.

J haue sent amongst you the pesti­lence after the manner of Egipt. Amos 4.1 [...]

And if we consider the fiercenesse of this disease, the speede it doth make in execution, its boldnesse and impartiality, its knocking at the dores of beggers and Palaces of mighty Kings, it must be confessed a messenger of the eternall God.

1 One reason may be the truth of God, Reason 1 which as it is seene and ex­ercised in performance of promises, for in fulfilling his threats, of which this iudgement is one: He is a God of truth, Iehouah, a giuer of Being to all his words, promises and threats.

2 Another is his iustice; Reason 2 hee is chiefe Iustice, the Iudge of all the world; he cannot but doe right. Death in generall is the wages of sinne: all diseases as meanes; death by this meaues the pestilence, as wee see in Gods reuealed will, the canon of Iustice.

3 The anger and wrath of the Lord, Reason 3 out of which hee is caried to punish sinne; and thus when Jsrael committed whoredom with the daugh­ters of Moab, and ioyned themselues [Page 39]with Baal. Peor, Num. 25.3. the anger of the Lord was kindled against Israel: the effect was the death of 24. thousand of the plague, Phineas being zealous for Gods sake, turned away his wrath, and the plague ceased.

4 To this referre the iealousie, Reason 4 or zeale of the Lord of Hoasts, his iust indignation, and direfull vengeance on sinners.

Phineas turned away the Lords wrath, that he had not consumed them in his iealousie: That stroke to con­sumption was an effect of his zeale. God is the Lord of Hosts, all iudge­ments his Armies; be is he God to whom vengeance belongeth; in this he sheweth himselfe, the zeale of the Lord of Hosts doth bring this to passe. As the Lord requireth zeale in Magistrates, Ministers, &c. so one argument is his owne example: when as men in the cause of the Lord are zealous as Eliah; and ef­fects thereof haue beene death in offenders, as in the example of Phi­neas with his Iaueline; and that on [Page 40] Zimri and Coshie great ones. What meruaile is it, if man wax colde in Gods cause, that the Lords iealousie wax hot, and that it consume by the plague; it is a perfection of the Lord, and the meruaile is, that it doth not consume to the nethermost hell. Deut. 32 21 22.

Finally, Reason. there is the faithfulnesse of the Lord in accomplishment of promises to his owne: hee hath pro­mised cleansing, to take away hard­nesse of heart; to giue grace, its groth and degrees, its consumation and perfection, to saue from all vnclean­nesses, to present vs blamelesse in glory: hee hath promised the meanes and efficacie to these ends.

When as direct meanes worke not, the word, its ministrie, the Sa­craments, health, prosperity, peace: when as prayer, and fasting, and o­ther ordinances, I, the Lord him­selfe beginneth to growe out of request with vs; when as men deale with the meanes for the soule as preseruatiues of the body in [Page 41]times of health, out of infection, that hee may accomplish his promi­ses, he must vse other meanes; one affliction or another must be sancti­fied, to this end the plague must be sent: that will bring preseruatiues of the soule, as it doth prescripts for the body, God himselfe and his or­dinances in request.

The Word and the Sacraments will be precious, and effectuall for their ends, that will stirre vp grace, and make it put forth: It will exer­cise faith, hope, loue, humiliation, Patience, prayer, praise: it will make a man to worke for his life, to giue all diligence, in clearing his euidences, in making election, and call sure: when as an healing plaister will not, there must be a corisiue: when as a cordiall will not worke the feat, the Physitian will tamper with poyson; when as words pre­uaile not, we vse blowes: and thus doth our heauenly Father.

The righteous shall flourish like a Palme tree, and spread abroad like a [Page 42]Cedar in Lebanon: those that be plan­ted in the house of the Lord, shall flou­rish in the Courts of our God: They shall still bring forth fruit in age: they shall be fat and well liking, Psal. 92.12, 13. and all to shew that the Lord is vpright, and that there is no vnrighteousnesse in the Lord: that trees planted may grow, and bring forth; the husbandman must water, dung▪ and dresse them; he must prune them, lop off superflu­ous boughes.

The Lord is an husbandman, Ioh. 15.1, 2. euery branch that beareth fruit, he purgeth, that it may bring forth more: the pe­stilence is one of the meanes: of very faithfulnes, in this respect, Dauid con­fesseth, that the Lord caused him to be troubled.

And these are the reasons for which the Lord sendeth the pesti­lence amongst his people.

1 Let vs put it to vse: Vse 1 and first, It sheweth the miserie of all vngodly men, liuing in the sinnes spoken of without repentance, as in regard of the punishment it selfe, so be­cause [Page 43]it is a messenger of the Lord.

The messenger of the Lord will doe his arrand: and if it doth, how canst thou that art an vngodly man promise to thy selfe, that thou shalt escape?

Ezechiel the ninth, wee may see Gods commission to men with de­stroying instruments, in these words: Goe through the Citie and smite, let not your eye spare, neither haue you pittie, slay vtterly olde and young, both maydes, and little chil­dren, and women. Wherein obserue their commission goe: the place whither, with it extent, through the Citie; not onely the Suburbs, out Parishes, some Parishes, and by-Lanes in the Citie, but through the Citie. 3. Going through the Ci­tie, they must smite, I and slay 4. And whom, vtterly olde, young, maydes, little children, and women. And last­ly, they must not spare, they must haue no pittie.

Looke what God gaue in charge then, it seemeth he doth now to the [Page 44]pestilence: his commission is to goe through the Citie, to smite and slay of all sorts, to haue no pittie: if God will thus visite Hierusalem, why not London? If no degree, or age, could exempt it selfe, then how shall it now? What vngodly one is there not comprised vnder that diuision, olde, young, &c. of the Lord?

I vrge not this, brethren, as desi­ring the same: our Lord doth not de­sire the death of a sinner, his intent is repentance to life. It is my feare and astonishment. Hearing this, my bel­ly trembleth, rottennesse entereth into my bones, mine intent is, to shew you your sinnes, and what will bee their profit, except yee returne, to moue you to mourne for your owne, and abominations of others the cause, to take vp, and vse the prescrips of the Lord, to shew you, and make you sensible of the wonderfull straight we are in this day, to put you vpon the duties.

It is the Lords messenger, and without repentance, now tell mee, [Page 45]how canst thou possibly escape?

Thou wilt say, Obiect. 1 I am guilty indeed of some of those sins you speake of: but I did them in secret, no eye saw it, no mā in the world can say blacks mine eye, therefore I may escape. No, no: Answer. haddest thou to deale with a man, a Minister, a Magistrate, thou mightest escape, what they see not, nor know, they cannot re­proue, they cannot punish, thou hast to deale with God: Psal. 139. Hee knoweth thine vprising, and thy downe lying: he searcheth thine heart, and trieth thy reines, there is not a thought in thine heart, but he knoweth it altogether: all things are open in his eyes, Heb. 4. with whom we haue now to doe: this will be but a silly shift.

Thou wilt tell me thou art young and strong, in perfect health, Obiect. 2 what euer others do, thou mayest escape. Is not the commission to olde and young? Answer. doe not our strong & migh­ty men dye as well as the weake? Did not the Lord by this messenger slay 70000. men at once in Israel? Is [Page 46]it not the messenger of the Lord of Hoasts? art thou stronger then God? Thou wilt say thou hast aduice of the best Physitians, Obiect. 3 thou hast there preseruatiues, thou art constant in their vse: Answer. Thou doest well, if thou vse all good meanes for thy soule, as well as for thy body: spirituall cau­ses of the plague remaining, the operation of such as are corporall, is suspen led: vnto the vncleane all things are so, Physick it selfe: their opetation will be voyde, otherwise at the approach of this messenger of the Lord.

Thou wilt pretend thou hast a Country house, Obiect. 4 or means by others, thou wilt slye thither, and so escape,

Flight may, Answ. and yet scarcely bee a meanes of anoyding the messen­ger of a man, not this of the Lord. Did not this messenger doe its ar­rand, In 3. dayes from Dan to Beer­shebah? Psal. 139.7, 8, 9. Whither shall I flie from thy presence, O Lord? If I goe vnto hea­uen or hell, thou art there, &c. If I take the wings of the morning, and dwell in [Page 47]the vttermost parts of the Sea, euen there shall thine hand leade me and thy right hand shall hold me.

No, no: neither these, or any other shifts will serue thy turne li­uing in sinne: there is no way to a­uoyde the hand of the Lord, but the meanes of the Lord: and if thou wilt not vse them, thou must buckle with the Lord.

2 Vse 2 If it bee the messenger of the Lord, it must instruct vs in the du­ties required: the obiect, to whom: and the manner, such as beseemeth the Lord: there is no possibility by flights to euade: what's to be done then? Prepare thy selfe to meete thy God: from the highest vnto the low­est of vs all: the aduice of that Pro­phet, is, to prepare our selues to meete the Lord. It is the wisedome taught vs, by wisedome it selfe: when a stronger Armie commeth against vs, then wee can withstand, to send whilst it is a farre off, to offer condi­tions of peace. Gods Army is stron­ger then wee can resist, who can [Page 48]stand before it, it is neere; if farre off from vs, yet now let vs send, and offer the Lord conditions of peace. When as the plague began amongst Israel, Moyses willed Aaron to goe to make an attonement, and Aaron ran. Let vs propose Christ, our once offe­red attonement, the aduocate with the Father, the propitiation for our sinnes: as the men of Tire and Sidon, made Blastus their friend to King Hered. Let vs by faith in Christ, vse him as a friend vnto the Lord.

Breake off thine vngodly courses: humble thy selfe vnder the mighty hand of God. Crie mightily, Spare thy people, O God. Seeke the face of the Lord continually: turn from eue­ry euill way; returne vnto God. Thou wilt say, Obiect. that the Lord is a righteous God, a iust, an angry, and a iealous God, a consuming fire: it will be the high way to meete with the plague, to meete or approach vnto the Lord. Answer. It is true, and yet in Christ Iesus there is mercie with the Lord: in him hee is well plea­sed, [Page 49]satisfied; in regard of strict Iu­stice his anger is appeased: how angry so euer Esau was with Jacob, when hee met him with a present, and humbled himselfe, his bowels earned vpon Iacob: so will the bow­els of the Lord on vs, humbled be­fore him in Iesus Christ: it is our stubborne going on in sinne alone, that restraineth the sounding of the bowels of the Lord.

The Lord, I, him alone must wee seeke vnto, and in vse of all other meanes depend on the Lord, who is he that sendeth the plague.

Yea, as it directeth vs to the ob­iect; so in the manner, wee must re­spect the time whilst he is a farre off in regard of iudgement, neere in re­gard of mercie, patience, and long suffering, before the decree come forth, before it come home to thine house, it cannot be safe dalying, or delay­ing the time, hauing to deale with the Lord.

Looke vnto our sincerity, let our seeking, &c. be harty, it standeth vs [Page 50]in hand, wee haue to doe with the Lord.

It is true, the Lord had respect vnto Ahabs seruile humiliation, his weeping, putting on sackcloath, and walking softly: it is a truth of Israel, when as they did but flatter the Lord with their lippes, Psal. 78.36. and lye with their tongue; they were not destroyed: such is Gods mercie, he was so mer­cifull saith Dauid: so forward is he in encouraging men to performe him seruice sincerely, and yet wee must know that there is no promise but vnto sincerity; it will proue but a repriuall, or putting off for a time, no absolute forgiuenesse, and a time of wrath will come, where­in with hypocrites wee shall pay for all.

Looking sower, abstinence from meates, a bare outward confession, I haue sinned, rending of the garments, putting on sackcloath; sprinkling our selues with ashes, nor any, or all outward complement will not passe for currant with the Lord: the Lord [Page 51]requireth the heart, an heauie heart, a broken and a contrite heart, a rended heart, a cleansed heart, an whole heart, inside as well as outside ser­uice; had a man to deale onely with man, the one might serue, stop his mouth, giue him content: hauing to deale with the Lord, our care must bee proportioned, and there will bee good reason, seeing the plague is a messanger of the Lord.

3 Lastly, if it be the Lord, it cal­leth vpon vs to acknowledge him, to iustifi [...] him, to giue him the glory of all the attributes exercised in this worke, secret oftentimes, and high is his present execution, full of ad­miration: it is a worke of infinite wisedome and iustice; he ought to be had in remembrance for euer: all vses depend vpon our acknow­ledgement of the Lord, and it is full of comfort vnto Gods people in these times. Who, and what is the Lord in relation vnto them? and what are they againe in relation to the Lord? Is he not their Lord and [Page 52]Master, their King, their Father, their Husband? Is not his mercie to­wards them, from generation to gene­ration? Is he not their God [...] hath he not confirmed this truth by promise, by oath, two immutable things: by his signe and seale, Baptisme; by the other often, the Supper of the Lord: I, by the bloud of Iesus Christ, the bloud of the euerlasting couenant? Is he not ingaged for grace, glory, and good? for saluation, a plenarie de­liuerance out of the hands of all our enemies, for righteousnes and eter­nall life?

Are yee not seruants, subiects, chil­dren, the Spouse of God married to himselfe, his people? Surely such as haue euidences of these things, haue great cause of comfort, they neede not to bee fearefull, distracted, and deuided euen in this perilous time, the plague is a messenger of this their God.

If health and safety bee good for thee now, the plague shall not come neere thy dwelling: did it come by [Page 53]chaunce or fortune, it might come to thee as well as others: came it by the disp [...]sition of malicious and vn­godly men, it might befall thee to bee smitten with it before another. A Sparrow falleth not to the ground, without thine heauenly Father: the very haires of thine head are numbred by the Lord.

If he shall send that messenger vn­to thee, or thy family, it is a messen­ger from thy Father: a rod in deed, and yet in the hand of a louing Fa­ther thou mayest expect pittie of him as a Father.

If hee take away wife or childe from thee, did he not giue them first, or rather lend them vnto thee for a time, may he not take his owne?

If by this messenger he shall other­wise dispose of thee, is hee not thy Lord? oughtest not thou to bee like vnto a seruant euer waighting the comming of thy Lord: be at the come, and tarrie, and goe, and doe of thy Lord? Thou wilt say, thou couldest doe him better seruice now then [Page 54]euer: Art thou wiser then the Lord? Are not all his workes, and knowne vnto the Lord? Thou wouldest wil­lingly liue, and prouide for thy wife and small children: see them be­stowed; are they not in the hand of thine all-sufficient God? Doth hee not feed the young Rauens? Is not he a Father of the fatherlesse, & the God of the widdow? When he vnlooseth the tye of thy life, he dissolueth all those bonds, hee acquitteth thee of care, and taketh the matter on himselfe.

If thou bee troubled now about any thing, let it be the ordering, spe­cially of thy spirituall house; make thy peace with God, reniew the conditions, consider aright thy fai­lings, renue thy faith and repen­tance: see all reckonings straight in the satisfaction of Jesus Christ, mortisie sinne more and more, work with Gods iudgement to the perfe­cting thy sanctification: Be carefull in the vse of good meanes, and leaue the issue to God. Let the messenger of the Lord finde thee so doing: so [Page 55]by death thou shalt haue an Euge, wel done, and enter in to thy Masters ioy.

It is true; the Lord expecteth feare and trembling in these times: When the Lyon roareth, all the beasts of the Forrest tremble: the Master of a family being angry, and laying about him, the whole house must needes be troubled: yet let it issue from faith, and loue, and submission, such as may dispose vs to vse his meanes, to stand in the gap, to make vp the breach: wee shall not other­wise appease him, we shall displease him rather; and all this will be in a proportioned carriage vnto him, as hee is in relation to vs, that is it which giueth him glory of these at­tributes in this time. It comforted Dauid in a great straight: the mer­cies of the Lord are great: You haue heard of the patience of Iob, and the end the Lord made, hee is full of pittie.

Wee cannot now come in to any place, but the subiect matter of our speech, is this messenger of God, [Page 56]the plague, and its message; when we speake, remember it is the messenger of the Lord, talke with all, of his an­ger, and wrath, and iealousie, and iustice, and truth; his mercie, his wisedome, his power, remember the Lord, acknowledge the Lord, as occasion is offered, that will be the way to set heart, and hand, and mouth a worke, vnto euery one of the former duties.

Finally, Vlt. if it be the messenger of the Lord: learne hence to guesse of the continuance, or ceasing of the plague: surely when as it hath done it arrand, it will depart, and not before: when Phineas execu­ted iudgement, which was the plagues arrand, the plague ceased, vntill Achan was found out, it went ill with Israel. When a sore is whole, a plaister will fall off: when as wee haue giuen an answere vnto the Lord, his messenger will re­turne, vntill then it will abide: it is a messenger of the Lord; yea, it will abide with those that are Gods [Page 57]owne people; and so passe we to the third proposition: it is the manner of the Lord to send the pestilence amongst his people.

After-noone Sermon.

IN the third place, obserue, Doct. 3 that it is the manner of the Lord, to send the pestilen [...]e amongst his own people, those that are called by his name.

A people are his, in regard either of the common & outward couenant, and adoption, or inward couenant, as sonnes & daughters of God by faith in Iesus Christ.

Our proposition is true of both.

Such were Israel in the time of Moyses, in the time of Dauid, a­mongst whom the Lord sent the plague, and I suppose that man rash in his conceit, who will determine, that none of Israel (indeede) were of that company. It is cleare in He­zekiah, whom some probably iudge smitten with the plague. It is cer­taine [Page 58]of the Corinthians, 1. Cor. 11. that some of them were sicke, some weake, some a­sleepe: and when they were iudged, they were chastened of the Lord, that they might not be condemned of the world.

When Ionathan is taken away in one battell, and Josiah in another (if we had not experience) by a parity of reason, we might gather that God may, and doth send the pestilence a­mongst his people.

1 What meruaile, Reason 1 seeing amongst them the cause, sinne, is to be found: for those that are onely in the out­ward couenant, circumcised with the circumcision made with hands of vn­circumcised hearts & lips. It is cleare, sinne is in them, and it raigneth: They professe they know God; in their workes they deny God, are abominable, and vnto euery good worke reprobate. All the sinnes spoken of, causing the plague, are to bee found amongst them, though they be called by the name of God: What wonder if the effect be found amongst them?

For Gods owne, sinne is in them, [Page 59]though it raigne not, they haue mem­bers on earth, fornication, vncleane­nesse, inordinate affection, euill concu­piscence, couetousnesse, which is Jdola­try, as yet to be mortified: euen they whose life is hid with Christ in God: who when Christ shall appeare, Col. 3.3, 4, 5. haue faith made them by the Apostle, to appeare with him in glory, &c. there are the fruits, Iere. 4. Col. 3. vaine thoughts lodging in them: idle, I, cursed speaking: hee that is able to rule his tongue, is a per­fect man, which state is reserued to happinesse, is glory: In many things we offend all: he that saith he hath no sinne, deceiueth himselfe, and the truth is not in him. When wee finde a­mongst them the cause, what won­der is it if there bee the effect, the plague?

Besides, the pestilence will disco­uer these, and put a difference: disco­uer grace, put it to a triall: it wil pu­rifie & reform them more and more; it killeth voluptuousnesse, worldly mindednesse, glorying in a mans owne strength: it prepareth to death [Page 60]and iudgement: it exerciseth all graces, and so by Gods ouer-ruling hand, worketh euer to good, euerlasting good and glory.

Against this may be obiected that promise, Obiect. He will deliuer thee from the snare of the fowler, &c a thousand shall fall at thy side, and ten thousand at thy right hand: it shall not come neere thy dwelling.

I answere, Answer. that promise is not ab­solute, it hath limitation, as a iudge­ment, or punishment, properly so called; so shall they bee deliuered from it, who are indeede the Lords, not simply, but as a curse, and truly euill.

Besides, we may adde so often, as it shall not bee truly good for thee: it is sometimes truly good for the Lords to bee afflicted: it may bee a meanes of deliuerie from a greater euill to come; it is euer a pledge of Gods fatherly loue, Heb. 12. at worst a con­ueigher to happinesse. 2. Reg. 22.10. Reu 14.13. Iosiah dying in battell, went to his graue in peace: blessed are the dead that dye in the [Page 61]Lord, whatsoeuer the kinde of death is, or disease, if of the plague, euen so saith the Spirit.

We know, 2 Cor. 5.1. that if the earthly house of this our Tabernacle be dissolued, how­soeuer dissolued, wee haue an abiding place not made with hands, eternall in the heauens.

It may bee said, Obiect. the sinnes of Gods people are remitted, and ther­fore they are not cause.

I answere: Answer. graunting a plenarie remission to euery faithfull soule: There's no condemnation to them that are in Iesus Christ: Rom. 8.1. I denie the con­sequent, that sinne is not a cause of the plague amongst them: all that followeth, is, it is not a cause of death, as a curse or punishment pro­perly so called; it is not compensato­rie, satis factorie: so Christ alone is accursed for vs, hee troad the Wine­presse of his Fathers wrath alone: and yet for this cause, sinne; some of you are sicke, weake, asleepe: when as Gods people are iudged of the Lord, they are not punished as before, but chastned [Page 62]of the Lord, and that they might not be condemned with the world.

1 Learne hence not to censure a people, not to be a people of God, particular persons, Parishes, Cities, Lands, because they are smitten with the pestilence; there is in man a censuring humour: out of the a­boundance in the heart the mouth spea­keth: if God smite a Minister, or one that is not iust of our cut, in matter of iudgement, we mark him with a blacke coale, we iudge them before the time; we account them as those did rashly, Paul touched with a viper. We conclude it, the ven­geance of God, beware of it: that doth not euer follow, God smote Israel, Hezekiah, the Corinthians: thou mayest iudge the generation of Gods people. It is true, a man may say, it was for sinne: and yet it may be but a chastisement.

Who art thou that iudgest another? Either one of the godly, or a wicked man. If a godly man, gather the same may happen vnto thee that [Page 63]doth to thy fellow-seruant, thou art if the Lord strictly examine, and looke what's amisse, in the same con­demnation.

If thou bee a wicked man, feare what shall betide thee: if it be done thus with a greene tree, in whom there is sap, leaues and fruit: what shall be done with thee that art dry? Eezk. 15. with thee that art as the Vine, not fit for any good worke, not to make a Pin.

If iudgement beginneth at the house of God, what shall become of them that obay not the Gospell of Iesus Christ: 1 Pet. 4 17 18, if the righteous scarsely be saued, where shall the vngodly and the sinner ap­peare?

2 Learne hence, Vse 2 that no out­ward priuiledge of Gods people, can exempt them of publique cala­mity, and the misery of euery vn­godly man, (though otherwise professing more strictnes then other men,) seeing as yet hee is open and lyable to the plague. Man, vaine man is in such times ready to [Page 64]build vpon any priuiledge: the Jewes cried, Iere. 7. Math. 3. the Temple of the Lord, this is the Temple of the Lord, wee haue A­braham to our Father: What shall we speake of religious priuiledges? wee are ready to build on strength, on riches, on honours. It is a vaine thing, there is no cause: doth not GOD send the pestilence amongst his people? Thou sayest thou art a Christian, baptized, one that com­mest to the house of God, sittest a­mongst the people of God, receiuest the Sacrament, thou fastest and prayest: all these thou mayest doe, and bee an hypocrite, and not ex­empted. When the Iewes gloried in the Temple of the Lord, the Pro­phet calleth them lying words, and willeth them not to trust in them, sendeth them to Shiloe, to see what hee did there for the wickednesse of his people Israel; so long as wicked­nesse remaineth, the Temple cannot shelter. Ier. 7.3.4.12 Amend your wayes and your doings, and I will cause you to dwell in this place. Though the Iewes crie, [Page 65]wee haue Abraham to our Father. Iohn threatneth the Axe: It is laide to the roote, and calleth for repen­tance. The same is said to vs.

Circumcision is nothing, nor vncir­cumcision, but a new creature: Rom 2. circum­cision profiteth, if a man keepe the law: if circumcision breake the law, it is vn­circumcision.

All these will auaile vs nothing; meanes without profit by them, en­crease sinne and condemnation: Woe be vnto thee Corazin, woe be vnto thee Bethsaidah, &c. Therefore Tire and Sidon shall rise against them in the latter day. The same may be apply­ed vnto vs in this Cittie. And if out­ward priuiledges exempt not from the plague, they cannot free a man from hell and condemnation, which notwithstanding is all that many men can shew and plead for it; much lesse priuiledges of nature in this world, lesse & worse then these are.

3 It teacheth such as are the Lords in these times, to fit and pre­pare themselues for the worst, to [Page 66]dispose themselues to death: at all times there is a cause, now especi­ally, when as in all places we feare to meete with this messenger of death: Man that is borne of a wo­man, is but of a fewe dayes; his life is compared to a vapour, a bubble, to a shadow, to a flower, to grasse, all flesh is grasse, to vanity, it is lighter then vanitie: in middest of life we are in death: as soone as a man is, hee is sinfull, therefore corruptible: cor­ruption encreaseth daylie, it cannot be long before hee be mortall, as soone as a man is borne, hee hath cause to take out this lesson, to learne to dye. Death is an enemie to nature, so are very thoughts of death, therefore doe we lay aside prouision for death. Gods people themselues more then flesh & bloud, then nature, are very backward: Teach me to number my dayes. Make me to know mine end, and the number of my dayes: God himselfe complay­ning of it, wisheth vs wisedome to consider our latter end. How indo­cile [Page 67]so euer we are, we must all come to it: wee must haue a time to pre­pare our selues vnto it, or be taken vnprouided; amongst other mo­tiues, let this now preuaile, the plague is amongst vs, and wee are not exempted.

Let it moue vs to set our houses in order, to cast vp all reckonings with the Lord and man. The time seemeth now short: let vs that haue wiues, be as if we had not, in weepe­ings for matter of this world, as if we wept not: in worldly ioy, as those that reioyce not, buying, as not pos­sessing, vsing the world as not abusing it, liue as men dying: wee are ser­uants; let vs be as seruants, wayting for the comming of our Lord: all the dayes of our appointed time, let vs wayte till our change come, at any time we may: now it seemeth wee must dye; cleare wee now our eui­dences, and make sure wee are the Lords: liue vnto the Lord, dye vn­to the Lord: Whether we liue or dye, belieuing, say, we are the Lords: Glo­rie [Page 68]and tryumpn in this against death, and all it meanes. I am per­swaded, that no thing, nor life, nor death, shall be able to seperate vs from the loue of God, in Christ Iesus our Lord Come vnto that passe, and rest not, till with the Apostle thou say, We know that if the earthly house of this our Tabernacle were dissolued, we haue a place not made with hands, eternall in the heauens. The vse is profitable at all times, now especi­ally, seeing the pestilence is a­mongst vs, from whence let vs bee caried to prouide and comfort our selues, with those and the like say­ings.

Last of all, it doth call vpon vs, euen the people of the Lord, for a carefull vse of the meanes prescri­bed, seeing the Lord sendeth the pe­stilence amongst vs. Let vs now worke for our liues: this is a time, wherein not onely the wicked are called vpon, to fast and pray: but also such as are godly indeede, such as haue humbled our selues already, [Page 69]fasted and prayed; wee must doe it more and more, wee may not bee wearie. That of Zephanie commeth home to vs: Seeke yee the Lord ye meeke of the earth, which haue wrought his iudgements, seeke meeke­nesse, seeke righteousnesse, as we looke to be hid in this day of the wrath of the Lord. These are the meanes, vnto these meanes vsed by vs there is made a promise. Many thinges may moue vs to bestirre our selues; that our heauenly Father may not be any longer angry with vs, that the wicked which cannot pray, may not vtterly be cut off in their sinnes: that our friends and families may be safe: that wee may haue restored our former comforts, and enioy fel­lowship and society one with ano­ther againe: amongst the rest, for our owne liues sakes, which are now greatly in danger, the Lord for sinne hauing sent the pestilence amongst his owne people.

3. Day. Iuly 13.

VVEe haue spoken of the cause of the Pestilence, sinne: of him that sendeth it, of those amongst whom, his people: come wee now to the promise in those words, J will heale the Land. Wherein ob­serue three things: First, an Agent: secondly, his action: thirdly, the ob­iect of it: the first, in the word I; the second, in those, will heale; the third, in that, the Land.

Obserue. Doct. 4 Where God sendeth the pestilence, it is an euill, or a iudgement, vpon that Land. It is a truth, not onely in regard of the particular place infected, but the whole or o­ther parts of the Land.

Thus in the time of Dauid: it de­stroyed from Dan to Beersheba, it was an euill of a land: So the iudge­ments minaced for the fore-spoken sinnes, are threatned a land, Because of Oathes the Land mourneth. I will bring your Land to desolation for diso­bedience in generall, particularly po­lution [Page 71] of the Sabbath: Leu. 26.32. Then shall the Land enioy her Sabbaths, Ver. 34. so long as it lyeth desolate.

Indeede, suppose it be sent but to a Citie, as London is, yet it will be found the euill of the Land: the whole is as a body, and London will be found either as the head, or some other member; if it were but as a finger or toe, it is a part: and euen as the sanitie or strength of euery part in our naturall body, is a bles­sing on the whole, of the eye, of the foote, &c. And on the contrary, the euill vpon a part, an euill on the whole, a weakener of the whole, whence it is that man saith, I am blinde, I am lame, &c.

So it is in the matter in hand: the good and weale of a Citie, is the good and weale of the Land, and the euill of a Citie, the euill and hurt of a Land.

When as a part, as a Citie (as London) is ill affected, though it bee but a part, it may bee said of the Land: because the members of [Page 72]this Citie are parts of the whole Land, and are by neere relations and bonds allyed to the whole land.

This Citie is, in many respects as Hierusalem was, once thither come vp all the Tribes, there is the place and seat of Iustice.

It is as a Storehouse to the Coun­try, for many necessary commodi­ties; the refuge of the Country in extremities, in euils, of fire and wa­ter, and all manner of losses, the helpe which London affordeth, is (perhaps) better then all the rest in the Land; and therefore it cannot be but the euill of this Citie, London is the euill of the whole land.

1 Reason will farther cleare this: the sinnes which procure this iudgement, are not the sinnes of a particular, some fewe, but ordina­rily the sinnes of the whole Land.

It is true, that the sinne of a par­ticular, might bee a cause of the euill of a Land One Achan may trouble Israel, and for Dauids num­bring the people, God may smite [Page 73]the whole land; in which sence that of Eliah to Ahab, was a truth: that he was a troubler of Israel. And yet ordinarily the reasons and causes are in the whole land: the wants and defects of good spoken of be­fore, and the positiue redundancie of euill, are euils of the whole land: Indeede, one part in regard of com­merce, &c. is mingled often times with the other, and there is a mutu­all learning of each others workes; a mutuall consent and agreement in euill, and so confirmation and obdu­ration of each other. And thus, as there is an agreement in the cor­rupt nature of the whole, so in the actuall euils, which flowe from the same: What Rome is to the inha­bitants of the earth, a mother of for­mcations; great Cities in their kinds and degrees, are vnto lesser places; and lesser places againe in their kinde and degrees, vnto greater. One infected Sheepe may marre an whole flocke: the sinnes being of the Land, what meruaile if the plague [Page 74]the fruit of it be with all the euill of a land.

1 Learne hence the odiousnesse of sinne, and the vildnesse of all such as liue in the sinnes spoken of, cau­sing the plague, an euill of a land: it bringeth euill, not onely vpon man himselfe, sinning, onely such are not taken away, it causeth euill on the whole land. It is a truth, and ought to be vrged vpon euery such wickedman.

It may be spoken to men in great place thus sinning; to Dauid, by God; to Ahab, by Eliah: thou art he that troublest Israel: to priuate men as Achan, by Magistrate and Minister.

That with a childe (some other being dead before) marked by Gods tokens, in the present visitation of this Citie, calling the Father, shew­ing him those tokens on her, recei­uing Gods sentence of death, tolde her Father, Loe these are the tokens of God, what you haue often times called for vpon vs, by fearefull cur­sings; [Page 75](which is one of the sinnes, named as a cause of the plague be­fore) may bee brought home, and laide to the charge of all the rest, of the like common cursers, and the whole rabble that liue in the afore­said sinnes, people, as in the case of Dauid, children, seruants, all sorts, to others thus sinning: loe here the fruits of thine abominations, the desolations, destructions in the whole land.

So ought euery such man to say to himselfe; Loe, saith Dauid, I haue sinned, J haue done wickedly, but these sheepe what haue they done? 2. Sam. 24.17. Let thine hand I pray thee be vpon me and my Fathers house.

The Lord requireth humiliation, broken hearts of vs this day, it is his meane, prescribed for the hea­ling of the land, what more preuai­ling argument can we finde? what wil wound the soule of a man, if not to see himselfe a wilfull murther of his deere children and wife, of so many men, women, and children, as [Page 76]die in the Citie, as are taken away with the pestilence in the land: what a torment and furie may it be vnto the soule of such a man? had he attempted the murther of himselfe, it might work vpon him how much more, when as it is of the Land? to haue any man lay to his charge murther, is a piercing thing; much more, children, wife, Citie, to cry thou art a bloudie Father vnto mee, a bloudie husband, a bloudie Citizen: how much more, when as it is the voyce and crie of the whole land, as it is vpon all that liue in the said sinnes, without repentance and reformation.

2 It calleth vpon all men in place diligently, to looke vnto the root­ing out of these sinnes, causing this plague, bringing so great an euill vpon the Land. Vpon this ground, Ministers in their places, must crie downe these sinnes especially: they must lift vp their voyces as Trum­pets, crie aloud, Tell Iudah of her sins, Israel of her transgressions; such as [Page 77]haue had no zeale must repent, as causes of the peoples sinnes, and the plagues of the Land; such as haue zeale, and vse it, must be zea­lous still; the more these sinnes and plagues encrease, the more let our zeale against those sinnes be mani­fested.

Wicked men account those Mi­nisters madde, who crie out vpon those, who feare not an oath, and or­dinarily pollute the glorious name of the Lord our God: all wish mode­ration, they would haue vs indeede luke warme, kay cold; and yet iudge whither there be not a cause, when as these sinnes procure so great a slaughter vpon the land: Were wee not seruants, had wee no respect to the glory of our God, this were not­withstanding a sufficient cause.

Were a watchman in some Castle or key of the land, negligent in his place, not seeing an Armie com­ming to inuade the land, not giuing warning, suffering them to land. A seruant carelesse of his Maisters [Page 78]goods, seeing a Thiefe stealing, and yet silent, making no adoe to reco­uer the same.

Did a Sheepheard looke on a Woolfe, worrying his Sheepe with silence, and neither crie, nor runne vnto their helpe.

Would not the world condemne that woman, seruant, and Sheep­heard? is not all that euill iustly to be imputed vnto them, and to be re­quired of them?

Euery Minister is a workman: a seruant in speciall place, and seruice of the Lord, a Sheep heard. If he see a man in his charge liue in any of the said sinnes without repentance, and be silent, hee suffereth an Armie of iudgements to inuade that man, I, that place, euen the land, hee suffe­reth euils, as Woolfes, to deuoure the Lords Sheepe: he is as that ser­uant spoken of: all those euils must be imputed to him, and the Lord will require them of him. This fear­full iudgement of God, the plague on our land must needes be imputed [Page 79]at least in part vnto the faulty Mi­nistry of many that haue that office in our Land.

What was once said, is still to such Ministers and people: Be zea­lous and amend: where vision faileth by the default of a people, is not, is supprest, is disheartned, or discou­raged: their sinnes liue and thriue, and the people perish eternally in their soules, temporally in their health and prosperity of their body, a gap is open to all Gods curses, to this iudgement on that Land, the plague: that people die, they die in their sinnes: their blood, and the blood of the land, shall bee required at their hands.

Where vision faileth, by the default of the Minister, sinnes grow, iudge­ment houer ouer that place, as so many blacke cloudes, that people pe­rish in soule and body, they are na­ked to the plague, and so is the Land: they shall die in their sinnes, their bloud shall bee required at that Ministers hands.

As it calleth on Ministers, so vp­on Magistrates in their places, to make lawes against such sinnes, and to execute them vpon such sinners, they being the cause of the plague, an euill of the whole Land. What greater argument vnto a good Pa­triot, next vnto the glory of God, and saluation of soules, which yet are conioyned, then the good of the Land?

Thou canst not bee a good Pa­triot, that art remisse in this duty, that doest conniue at such sinnes: thou doest withall conniue at the slaughter, that is now caused at home, and abroad, in all the Land. Thinke of the minaced iudgement on Elie, who did conniue at his sonnes, and feare the same iudge­ments vpon your selues: want of zeale in you, hath kindled zeale in the Lord, and made him in this ma­ner to consume the Land.

3 If the plague be an euill of the Land, it is a ground of sympathie, and fellow-feeling vnto the whole [Page 81] Land, and to shew it in mutuall du­ties. It is a ground of humanity in the Country vnto Citizens, who flye vnto such places as a meanes of God for shelter: were they strangers of another Nation, the respect wee ought to beare them (especially they being the sonnes and daughters of the same God) ought to bee great: Remember yee were Strangers, is of­ten repeated: and our selues may bee, being still in the body; the kindnesse of the Citie to the Coun­try, being it common refuge, deser­ueth it, and it is no light argument, that it is the euill of a Land: In all bodies there is sympathie, reioy­cing, mourning, a putting the euill as our owne case: Remember those that are in bonds, as bound with them. It should bee so, it is not in many parts of the Country: the hand of God in the Citie, hath beene easier on many Citizens in the middest of the plague, then in the Country a­mongst men; the inhumane cruelty of many of these, crie vnto God for [Page 82]vengeance, and without great re­pentance must expect it: how wor­thie soeuer wee were of it from the Lord, and though the Lord bad She­mei to curse, and let loose the Country, to vent their cruelty, the Country notwithstanding was vn­worthie, we deserued it not: it was their foule sinne, and will bee for euer remembred by God and man to their shame amongst men, and if not condemnation, as they haue sowne, they shall reape of God, it is certaine they must expect reta­liation.

Yea, it is vnto the whole land, a ground of taking vp the prescribed duties, vnto which the Lord promi­seth the healing of the Land: not onely parts, persons, Parishes, Ci­ties smitten, but those that are as yet whole, which warranteth the godly care of his Maiestie, &c. at this time enioyning by Proclama­tion a Fast vnto the whole land. In common calamities euery man must put to his helping hand: when as a [Page 83]neighbours house is on fire, it is a neighbourly part for euery man to bring some water vnto the quench­ing of it: it may by a neighbours house proceede vnto their owne, selfe-loue may preuaile with men in this case: At this time London as well as other parts, is as it were on fire: Let euery one of vs haue our hand in quenching of it. Wee haue all our share in the cause, sinne, the good and welfare of it shall be ours, and we must looke to pertake in the euill of it: One man by humiliati­on and prayer, seeking the Lord, hath preuailed much. Moyses a­lone standing in the gap, hath turned away the wrath of the Lord: If the prayers of one childe of God bee so auaileable, how much more shall be the prayers of a congregation, of so many congregations as are in this land? If one mans intreatie will giue the Lord no rest, offereth vio­lence to heauen, the prayers of ma­ny shall doe more through Iesus Christ, and wee may conceiue good [Page 84]hope, that the end shall follow hea­ling of the Land: to stirre vs all vp, Remember the plague is an euill of the Land.

After-noone Sermon.

OBserue in the next place, Doct. 5 that it is the Lord that will heale the Land: so the promise runneth.

Hence it is, that when as the An­gell of the Lord had slaine 70000. men, and stretched out his hand to destroy Hierusalem, 2 Sam. 24.16. it is said, that the Lord repented him of the euill, and said vnto the Angell that destroyed the people, it is enough, stay now thine hand.

1 Indeede, Reason 1 the plague is a mes­senger of the Lord, as the words im­port, if I send the pestilence; there­fore at his commaund, at his come, at his goe: faithfull seruants vnto men in authority, are at their Masters commaund, if they say vnto one come, he commeth; goe, he goeth; doe, [Page 85]hee doeth it, that serueth such a Ma­ster, such are all the hoast of the Lord, and therefore it is the Lord.

Hee being offended, as wee haue heard, sendeth the plague: his an­ger being appeased, hee taketh it a­way. It is one of his properties, to kill, and to make aliue; all issues of life and death, are in his hands.

2 Besides, Reason 2 the blessing on all the meanes, I, the meanes themselues, are from the Lord: humiliation, prayer, seeking, repentance, his gifts; vpon his acceptation they preuaile: the Physitian his skill, his materials, their operation is from him: hee hath filled him with that skill, and the hearbs, and with that power. God, as the first cause, con­curreth with these as second, to their effects; suspending or prospe­ring the same, according to his own pleasure. All second causes worke by vettue of the first; the burthen of all lyeth on the first, to whom it is to be attributed, and therefore it it is the Lord.

3 Adde yet all the meanes pre­uailing, Reason 3 looke vpon God: haue him their obiect, goe vnto God.

Outward, and corporall meanes must be sanctified by God, a blessing is brought downe by prayer from God: and so for spirituall: humilia­tion is vnder the mighty hand of God: call vpon me, Psalm. 50.16. Sheweth the onely obiect of prayer to be the Lord: the words are cleare, that seek­ing is to be imployed about the face of the Lord, and the terme ad quem, of turning from euill wayes, is vnto the Lord: Turne vnto the Lord your God, Ioel 2. All meanes of pacifica­tion; looke vpon the Lord, when Aaron stoode betweene the liuing and the dead, and made an at tonement, hee offered to the Lord: all which shew, that the healing of the Land is from the Lord.

Last of all, Reason 4 all the causes produ­cing the plague, are iniuries against the Lord: they are sinnes, and tres­passes against the Lord: so all sinnes against the first Table, immediatly, [Page 87]and sinnes against the second, whose obiect is our neighbour, sinnes a­gainst the Lord. A King is vindex vtrius{que} tabulae, as the Vicegerent of the Lord, the Lord a iealous a­uenger of both much more. And the for giuenesse of sinnes is a peculiar vnto the Lord, as in this place, and after more particularly, hee onely can heale the land of the plague, that can take away the cause, sinne: hee onely can take away the cause, sin, and so he onely must be acknowled­ged the curer of the Land of the plague.

1 This put to vse, Vse 1 serueth as for reproofe of some, for caueat to all: reproofe of such as giue the cure of the plague to others, caueat that we giue it onely to the Lord.

Those of the Church of Rome, haue according to the number of their diseases a Saint, or a petie God: vn­to this Saint they pray, from this Saint they expect deliuerance: they haue a Saint vnto whom they pray, for deliuerance from the plague.

What's this but to ascribe Diui­nitie vnto Saint Roche, to giue that vnto the creature, which is reuea­led his owne priuiledge, the hea­ling of the Land of the plague.

Saints themselues vpon earth, such as are sanctified by God, often­times are taken away with the plague, cannot saue themselues: it were a vaine conceit to thinke they cā do it for others, especially Saints, such as diuers are in the Popish Ca­lendar, fabulous, faigned, false; or at the best many of them doubt­full. Their Legends are Comments, or rather Commedies vpon them, like lips, like Lettuce.

For caueat, giue it not vnto the Physitian, giue it not vnto the meanes, trust not in them, hope not vpon them; let our trust and hope [Page 89]be onely vpon the Lord. Physitians disclaime that power, and generally flye and hide themselues from this hand of the Lord. Physitians are Gods ordinance, so are their pre­scripts; so to be vsed, the efficacie of both to be giuen to the Lord.

Physitians indeede cannot endure those cracking Empericks; an Ar­tist may discouer them to be of no value: much lesse will the great Phy­sitian, Physitians themselues, who giue or take vnto themselues the priuiledges of God. It was Asas sinne to goe first vnto the Physitian, it shall be ours: the reason of both is the healing of the Land of the plague, is the worke of God.

2 It serueth for direction vnto vs in this contagious time of the plague: Vse 2 euery man now would bee directed vnto an able Physitian. In this place the Lord proclaimeth himselfe such an one, and we are by this proposition, as it were by a bill directed whither to goe, euen vnto the Lord.

And as for direction, so aduice that, that wee be ruled by him, and take his prescripts as preseruatiues against this plague. Perswasion of the skill of man to any effect, will carrie vs to that man, will cause vs to vse his meanes: one speciall argu­ment vrged on Patients, to take an vnsauourie Potion, is, it is the pre­script of such a skilfull Physitian: wee haue all cause to bee fully per­swaded of the skill of God: let it ca­rie vs to God, and cause vs to vse his meanes, to vrge vs all along: re­member it is the prescript of that able and skilfull Physitian, the Lord doth require at our hands humilia­tion, that wee humble our selues, that wee pray, that wee seeke his face, that we turne from our euill wayes: From all sinnes, the particular sinnes spo­ken of, discouered, as the causes of the plague: those sinnes to bee the causes, he hath discouered the booke, the Chapter, the verse: these parti­culars to be his meanes, he hath dis­couered in this Booke, Chapter, and [Page 91] Text, to moue you, to euery one of these know, that they are prescripts of the Lord, the particulars are hard, impossible to flesh and bloud: a proud man to empty himselfe, a Rebell to submit, an vnbeleeuer to pray; a dead man in sinnes to seeke the Lord, a man accustomed to sins spoken of, bound in a double bond of nature and custome, another na­ture, for an habituated swearer, to refraine swearing, &c. so for the rest, it is an hard matter, it is a bitter Potion, our stomacks rise against the very naming of it. Those that are enabled by God, and attaine the particulars, in part finde great re­sistance, and that in euery part, and yet if we will escape, wee must vse the meanes: this is the prescript of that able Physitian, to cure the land of the plague. O that wee did be­leeue this great Physitian, that hee is able to doe it, and that these were his meanes, I suppose, in so great a straight as we are now, wee would be ruled by this Physitian: the pre­scripts [Page 92]of men are obayed to an haire, we make conscience of it, and wee doe well: a fewe of vs vse the meanes of this great Physitian; in this we doe very ill, ye cannot ex­pect a blessing, be the meanes other­wise neuer so sufficient: yea, it must bee a ground of the qualities requi­red in euery prescript, as of the vse of meanes, so of the maner: as those that haue to doe with the Lord: of faith, and hope, and confidence, in this Physitian, as hee hath reuealed him­selfe of comfort and encouragement: all these may safely bee done, the healer of the Land of the plague, is the Lord. It must bee a ground of sinceritie and singlenesse of heart: the prescripts belong vnto the hart spe­cially: men deale but with the bo­dy, they cannot see infallibly the working of any Physicke vpon the soule, as the Lord doth: men recei­uing Physicke of men, deceiue men, the Physitian, I, thēselues, they heare what hee saith, and doe what they please; take Physick with one hand, [Page 93]and cast it away with another, faine taking of it.

So doe many a thousand deale with the Lord, I feare euen in these times: many obserue them not at all, many with the out side, a fewe with a sincere and a single heart, that the Lord requireth, is humility, and specially of the heart, prayer with the heart, seeking the Lord with the whole heart, the rending of the heart, the cleansing and purifying of the heart: though we deceiue man, wee cannot deceiue God: hee trieth the heart, and searcheth the reynes. Let vs remember so much from this, that all these particulars are his pre­scripts, and that the curer of the Land of the plague, is the Lord.

3 It teacheth vs to whom to giue the glory of this cure, the Lord. Vse 3 We haue beene smitten oftentimes with this iudgement, and haue bin healed; the glory of it must be giuen the Lord. If at this time when o­thers are taken away, wee escape, when thousands fall at our right hand, [Page 94]and tenne thousands at our left, wee stand, and it commeth not neere our dwellings. If we be smitten, or ours, and yet liue, there is a cause of it; it is the Lord that healeth the Land, to him let vs ascribe it.

Giue it not vnto idle Saints, as St. Roche, vnto the Physitian, or vnto any preseruatiues: looke thorow all second causes, behold and ac­knowledge the first.

He doth all things for his glory, hee will not giue it vnto another, let not vs. Let vs sing, that it is the Lord that killeth, and the Lord that maketh aliue. What Tertullus did of, and to felix, Acts 24. Let vs to our God. It is by thee Lord that wee haue en­ioyed so great quietnesse, and all wor­thy deedes are done vnto this Nation by thy prouidence, wee accept all, al­wayes, and in all places, and with all thankefulnesse.

It is one speciall way to conti­nue a kindnesse, and to obtaine the like againe, to bee thankfull.

One speciall cause of this present [Page 95]hand of the Lord vpon our Land in the plague, is our vnthankfulnesse for former deliuerances; wee haue not acknowledged him the healer of the Land of the plague.

4 Last of all, Vse 4 it sheweth vs the misery of such as liue still in their sinnes in these times, and the happi­nesse of that people that hath made a couenant with the Lord, and en­deuoureth to keepe that couenant.

The miserie of the wicked: it is the Lord that healeth the Land of the plague, no wicked man can ex­pect this blessing thus long, can as much as warrantably hope, that hee shall escape this deuouring plague.

No wicked man so long hath a promise of God, hath a way made open to haue recourse vnto God: and (which is worst of all) hath any will, desire, or endeuour to vse the prescripts of the Lord: no wicked man so long can humble himselfe: pray, seeke the face of the Lord, and so not expect the end. They haue to deale with the Lord: If with man, [Page 96]if money, or fauour, might procure it, they might bee happy; but when as it is to bee had onely of the Lord, these are of all other most miserable, the causes of the plague, their sinnes are in act, none of the cure; so long they are a company without God. What a desperate and damnable estate is this, to be a wic­ked man, how fearefull the fruits of sinne, pleasurable, profitable? What fruit or profit can there bee in these things, which put a man into so great straights, which depriue him of the protection of God? What greater motiue, to seperate, to come out, to haue no fellowship with vn­fruitfull workes of darknesse: and ne­uer to leaue, vntill wee become by faith the friends of God.

Of the happinesse of Gods peo­ple, their confidence, and comfort, a thing needfull in these trouble­some times, wherein on euery side nothing is minaced more then deso­lation by this hand of the Lord, the plague.

One great ground of comfort in great distresse, is, a possibility of de­liuerance, that there are meanes, and it is as great that those meanes may be attained; where there is no mean, deliuerance is impossible; ordinari­ly when there are meanes, but not to be attained, it is to little pur­pose.

How great soeuer our distresse is, there is a possibility of deliue­rance, there are meanes, they may be attained: I will heale the land.

Consider who it is that promi­seth curing, euen hee that smiteth; how able, how willing, our Hus­band, our Father, our King, and our God. What would not our gracious King doe, had hee power, for the health of the land? what will not a Master, a Father, an Husband for the safety of a seruant, a sonne, or a wife? and will not the Lord, made knowne vnto vs by all these relati­ons, by euery of those titles, attri­butes, or names? Looke what pittie a Father beareth vnto his children, [Page 98]such doth the Lord beare vnto vs that feare him. Can a mother forget her childe? If shee can, the Lord will not forget vs, wee are eternally grauen in his palmes: he will not forget vs, re­membring him now in his wayes: There is now a booke of remembrance for vs before the Lord; the Lord will put a difference, and spare vs, as a father his childe. Haue wee our trust in him, and out of it recourse vnto him; let this bee our encou­ragement, let this be our comfort, let it encourage and comfort vs, notwithstanding all our former and latter sinnes, that it is the cure of the Lord: there is greater cause of comfort in God, then all other fa­thers or husbands: mothers and fa­thers may forget their children: husbands, wiues that goe vnto other men: Man will not returne vnto her; thou hast played the harlot with many louers, yet returne vnto mee, saith the Lord, Ier. 3.1. God our Father will neuer forget: the rule of loue and tender affection, is not the affection [Page 99]of a naturall father, God is not re­gulated by it; the rule is the loue of God, Math. 5. Comfort from hence may bee farre greater in these times vnto vs, seeing the healer of the land of the plague, is the Lord our God.

20. Iuly. 4. day.

VVEe haue seene the euill, the subiect of it, the cause deseruing it, sinne, and in­flicting, God: the extent, the land; and Physitian, the Lord: come wee now to the meanes: the first is, humble themselues: First, I will shew what is meant, and then come vnto some propositions.

Humbling of a mans selfe, is the exercise or operation of humility; humility acted: humility an especiall worke of God, by his spirit on the elect whereby they submit themselues vnto God in soule and body, the motions and actions of both.

By the terme speciall, I difference this from that which is common, and hath not the promise. By Spirit, I meane the spirit of sanctification. By Elect, I denote the subiect, whose peculiar it is to haue this humility. Submission is the specificall act of it: the obiect is God, in his attributes word or workes. By soule, I meane the minde with thoughts, motions, and conclusions thereof, and the will, it is not a thing extorted, but willingly yeelded: and by body, I meane the mouth or words, and all other required outward expressi­ons.

An humble man is one emptied of high conceit and vaine confidence, in himselfe, wit, strength, &c. in whom high thoughts and imaginati­ons, opposite to Gods rule, are cast downe by selfe deniall: one that seeth his sinnes and iudgements mi­naced, iminent or inflicted, iudging them folly, accusing himselfe, I haue done foolishly, confessing the punish­ments deserued: vnto vs belongeth [Page 101]shame and confusion of face, accepting of them at Gods mouth, according to his word. Good is the word of the Lord which thou hast spoken: or of his hand in the act or execution. Leu 26 42, 43. receiuing sentence a­gainst himselfe, and opening himselfe vnto it, Let thine hand be vpon mee, and vpon my fathers house, comming (as it were) with a rope about the necke, iudging and condemning him­selfe, abhorring himselfe, being euery way plyable vnto the Lord. Thus is hee in his soule, and all outward parts expresse it, hee is ashamed, and doth blush to lift vp his face to God, Ezr 9.6. as the Publican hee standeth a farre off, at the feete of Christ; be­hind him, as the woman in the Gos­pell, indeede he confesseth he cannot stand before the Lord, in regard of his sinnes, Ezr. 9.15.

Yea, at some times they haue ex­pressed it by sitting on the ground in ashes as Job, besprinkling themselues as Tamar: they haue wallowed in dust and ashes. They haue taken vp an [Page 102] howling, and made exquisite lamenta­tion, as one that should mourne for her onely begotten sonne, Am. 8. Iere. 6. The King of Niniueh layeth aside his robe, couereth, himselfe with sackcloath, sitteth in ashes: thus did he, thus did the very beasts. It hath beene expressed by leauing all out­ward comforts and delights, bed chamber, Joel 2.16. oyntments, Dan. 10.3. I, necessarie meate and drinke for a season, Jonah 3. and in all these silence hoping, and quietly wayting for the saluation of the Lord, Lam 3.26.

Euen as a proud man is an ig­norant man, ignorant of himselfe, of his wit, strength, weakenesse, sinnes, deserts, I, of God himselfe. And out of it puft vp with high thoughts, and imaginations against God himselfe, his word, and works; impenitently rebelling; expressing it with proud swelling words of vanity, who is the Almighty &c. with high lookes, the shew of their countenance, witnessing against them, Isai. 3.9. by walking with stretched out neckes, Vers. 5. [Page 103]shining in gold as Herod: platting of the haire and gold (which Peter opposeth in a woman to a meeke and quiet spirit) going in purple and fine linnen, faring deliciously euery day: Putting off iudgement, slighting and contemning the same: promising peace, I shall haue peace though, &c. Deut. 29. or blaspheming the Lord, being vnder his iudgements, as those in the Reuelation of Iohn: so an humble man is one, in whom there is a priuation of all these, and euery thing inward and outward, contra­ry, as we haue already heard.

And when as we haue mentioned some outward expressures, as sack­cloath and ashes: wee must know those are not absolutely & alwayes commaunded, inward humiliation in the soule expressed by mouth and life, in maine and substantiall acti­ons is the thing, thats it which hath the promise: other may be so in the children of God, as withall, in hypo­crites as Ahab: the Lord requireth the rending of the heart, and not of the [Page 104]garment. The afflicting of a mans soule for a day, bowing downe the head like a bulrush, lying in sackcloath and ashes, is not the fast which the Lord hath chosen, nor his humiliation. Esai. 58.

And when he requireth, humbling a mans selfe, he doth not imply free­dome of will, but so farre forth, as it is freed by grace: The wisedome of the flesh is enmitie against God, it is not subiect to the law of God, nor can be: It denoteth a willing and free exer­cise of that grace: Neither is the grace and exercise all that is requi­red, but the degrees and growth of it: whence it is, that the meeke of the earth are called vpon to seeke meeke­nesse, with promise of being hid in the day of the Lords wrath, which is all one with this heere, healing the land.

Let vs come now vnto the propo­sitions. Doct. 1 We may gather that when GOD sendeth the pestilence amongst his people, hee doth call vpon them to humble themselues. And secondly, [Page 105] that humbling our selues is one prescri­bed meanes, at such times, to the healing of the land.

Indeede, the Lord calleth vpon vs all our dayes to walke humbly with our God, in times of prosperity, in times of greatest ioy (true humili­ty, and spirituall reioycing, are not opposites, contraries, as flesh and spirit: so the Kingdome of God should be diuided against it selfe, and it could neuer stand.) And yet at such times as these are, humility is more espe­cially called for.

The first proposition is cleare, seeing the Lord supposing that euill calleth for it: And the 2. ariseth from this, that it is as a meane pre­scribed to the healing the land of the plague, and hath the promise. The latter is the maine scope of the Lord, and a reason of the former; therefore mine especiall labour shall be in the proofe of it.

1 God hath reuealed this a meane in his word, Reason 1 and prescribed it as an antidote and preseruatiue against [Page 106]the plague. In this place, If my people humble themselues, I will heale the Land. When as the Lord requi­reth obedience, Leuit. 26. making promises of blessings to obedience, and fearefull threats or curses vnto disobedience, amongst other there is this iudgement in hand, the pesti­lence, and its effect desolation of a land: in this time notwithstand­ing, hee is pleased to offer conditi­ons of peace, Ver. 40. and the con­dition is, that if then their vncircum­cised hearts be humbled, and they shall accept of the punishment of their ini­quitie, then I will remember my coue­nant, and I will remember the land &c. I will not cast them away, nor abhorre them, to destroy them vtterly, Leu. 26.40.41, 42, 44. Vnto which we may adde that promise, Math. 5. of inheriting the earth, which implieth length of dayes: and so exemption from vn­timely death, Math. 5. And when as it hath the promise of grace it selfe, blessednesse. Blessed are the meeke, Math. 5. I, and glory: what [Page 107]meruaile is it, that it hath the pro­mise of what is lesse, a temporall be­nefit, healing the land?

2 As the Lord hath said, Reason 2 hee hath done. When Dauid humbling him­selfe, sought the Lord, hee was en­treated, and the plague ceased, 2. Sam. 24. When as the King of Niniueh, and his people humbled themselues, the minaced iudgement of the Lord was blowne ouer, the Lord repented him of the euill: If the feigned counterfeit, outside hu­miliation of Ahab, found of God, (such was indeede his grace and mercie) freedome from a minaced temporall iudgement: how much more shall true and sincere humilia­tion, he hath and will doe it.

3 There is good reason from the nature of humiliation, Reason 3 which if a man put, he putteth all other means and causes to this effect. Humility is as it were the mother of all the rest of the duties: it is the emptines of the soule, & thats like the empti­nesse of the body, where euer it is, it [Page 108]causeth hunger and thirst; it setteth the whole man a worke for its satis­faction; it will make a man aske, begge meate and drinke, diligently to seeke out for meate and drinke: it will cause a man to put away whatsoeuer may hinder the attai­ning of it. What's Esaus birth right vnto him, if hee be ready to dye with hunger? What's I shmael to Hagar; in times of famine, it causeth the eye of the tender mother to be euill vnto her owne childe; there is nothing so plea­sing or profitable in the world, but for satisfaction it will part with it.

It is a like in this grace, true hu­mility: it is an emptinesse of the soule, it begetteth hunger & thirst, after that which will satisfie, it will make a man to pray, and to begge of God, it will make him eloquent, feruent, mighty in prayer; it will set a man a worke to seeke it with all diligence, in the vse of the means to cast off any sinne. What haue I to doe with Idols? whats all, so long as it hath not that it desireth which [Page 109]satisfieth: so that wee haue the mo­ther and it, great withall other meanes; and how can it bee, but there shall follow the healing of the Land.

Besides, humility is a grace which giueth GOD his ends, aymed at in the plague. Lesse principall atten­dance vpon Gods meanes, an hum­bled man is a fitted man to heate, and to receiue the ingrafted word of God. To heare of iudgements and mercies, it will make a man to pray (as wee haue heard) to attend vnto the Lord in his workes of mercie and iudgement. He is a docile man, Psal. 25. he hath the promise, and is disposed to all instruction and information of the Lord.

It causeth a man to come in, it is submission it selfe: it maketh a man tractable in doing, in suffering whatsoeuer shall bee Gods pleasure. It is the Lord, let him doe with mee what seemeth good in his owne eyes. What doth a father intend in a rod, the Magistrate by the sword, but [Page 110]comming in of a seruant, subiect, or childe, and this doth as it were dis­solue an heart, otherwise hardned against a man, and intending de­struction. Jacobs submission to Esau, altred the purpose of Esau, & preuai­led with him. It caused his very bo­wels to yearne: he was not the man he was before: our submission hath euer annexed the melting, and re­lenting, and sounding (as I may say) of the bowels of the Lord. Isai. 63.16. How re­solued so euer GOD was to destroy Niniueh (as appeareth in the mes­sage of the Prophet, Yet fortie dayes and Niniueh shall be ouerthrowne.) It is said, God repented him of the euill, Ionah 3. And after to peeuish Ionah, should not I spare Niniueh the great Cittie, wherein are sixe score thousand persons not discerning betweene the right and left hand.

It disposeth to saluation, I to the maine end, Gods glory, no grace more, let God reueale himselfe iust, mercifull, angry, pleased, humility iu­stifieth God, acknowledgeth him to [Page 111]be whatsoeuer hee reuealeth him­selfe. How can a man question then the healing of the land?

And as it disposeth and qualifieth to Gods ends, so vnto all other cau­ses, and their efficacie. To peace and friendship with God, when as the Lord proclaimeth warre against a proud man, that hee will resist the proud, and behold the proud a farre off: on the contrary, vnto him I will looke that is humble, a woman or man of a meeke and quiet spirit, is a thing much set by, by the Lord I dwell with the humble. I? who art thou Lord? The great Physitian for the cure of the plague. Is it possible that hee shall thus dwell, looke, &c. and not manifest the same in hea­ling the land of the plague?

In a word, put true humility, and you put Christ: this is a bewrayer of him, it is an effect of Christ in that heart by faith, by vertue of Christ dwelling there, pride and high imaginations fall, are cast downe, this emptinesse is caused: [Page 112]rebellion is purged away, submissi­on wrought, Christ by his Spirit worketh it, and so proportioneth the member vnto Christ, the head; where humility is before God, there is Christ the onely name and Medi­ator, in whom it is bold; denying it selfe it doth approach: and how can not Christ preuaile? humility doth not merit or deserue it of GOD, it voyce is, I am not worthy, I am lesse then the least of thy mercies. What can emptinesse deserue? It qualifi­eth the person: sheweth the man with whom GOD doth dwell, in whom is Christ, in whom there is euer more acceptance of GOD. In him God is well pleased; so that in all these names it must necessarily be a meanes of healing the land.

1 If when God sendeth the pe­stilence, Vse 1 hee calleth vpon a people for humiliation, and that is a means of the cure of the land. Then are we iustly reproued for not answering Gods call, nor vsing his meanes.

Gods hand in the pestilence hath [Page 113]hath beene in our land a great while, dayes, weekes, moneths. At its first entrance of the land, and euer since, we haue beene called vpon: where is our answere, where hath beene our humiliation? What meruaile if the plague encreaseth, and is dis­pierced? that it commeth from the Country to the Citie, from the Ci­tie to the Countrey: That it is in our Suburbs, and in this manner, in the middest of our Streetes: follow­ing all sorts, and as it were extort­ing humiliation. How iust is the Lord in his proceedings, and going on? how mercifull in giuing any call, in that hee will not giue ouer vntill we answer, in that any escape, see­ing we are so carelesse in not giuing attendance, and vse of his meanes.

Wee now may perceiue that a truth of Dauid, Jt is better falling into the hands of God, then man. The mercies of the Lord are very great. Had an armed enemie inuaded our land so long since, wee would haue sent to haue met him. If wee had [Page 114]not before this time, it had beene ouerrunne. It is the great mercie of the Lord that wee are not consu­med. Our sinnes were great before: in this we haue added vnto our for­mer sinnes, and vnto vs may be im­puted the many thousands who haue beene swept away: what is our neglect, but rebellion, slighting of the Lord, contempt; and so a far­ther prouocation; a King would not haue borne with Rebels so long, and will the Lord?

What a dash is this sinne added vnto this dayes humiliation, and it successe, if GOD blot it not out? How iustly may hee refuse to call vpon vs by smiting any more? Suffer vs to goe on, and make vp the mea­sure of our sinnes: giue vs ouer vnto the will of enemies, the rod of Ashur, Pro. 1. because we refuse his call, that hee should refuse ours, as hee threat­neth: it encreaseth our sins brethren, and must encrease as a motiue, our farther humiliation.

2 If humiliation bee a meanes, Vse 2 [Page 115]then may we gather vnto our selues whither wee be likely to speede this day in the businesse wee are about; namely, if vpon examination, wee finde, that wee haue humbled our selues: That GOD hath promised healing, is a truth; God is a God of truth, he will forgiue, and heale; but he must bee sought with humiliation. Examine we our selues therefore by what hath bin spoken, and aske our selues the question particularly. Do I humble my selfe inwardly as well as outwardly: let euery man exa­mine himselfe, whether hee doth humble himselfe before the Lord.

Doe we now know, and acknow­ledge our owne sinnes, pleasurable, profitable sinnes; the inward roote, the branches, especially the sinnes, which according to Gods word, cause and produce the plague? are wee perswaded they bee sinnes, and our owne? Doe wee see death mi­naced, imminent, acted, or executed on others, with all meanes preuious, and disposing thereunto (besides [Page 116]death spirituall and eternall) parti­cularly this messenger of death a­mongst vs: the pestilence, and the houering iudgement of famine; the wages of sinne, our owne sinnes?

Are wee vpon this sight emptied of high thoughts and imaginations, arising from vaine confidence in our selues, or any thing else, out of which, wee haue formerly liued in those sinnes; contemning and slight­ing Gods iudgements? Doe we now iustifie the Lord, and condemne our selues? acknowledge the Lord iust and righteous, and holy, powerfull, true, angry, and a iealous God in all effects, of the pestilence amongst vs, and whats farther minaced?

Doe we now accuse our selues as deseruing causes, iudge our selues worthy, and condemne our selues? Are we come with this iudgement, as a deserued rope about our necke, in our heart and mouth; acknow­ledging the Lord (as before) if hee execute the same on vs and ours? Doe wee in that respect crie, Let [Page 117]thine hand be vpon mee, and vpon my Fathers house. Do we now open our selues to God his word, admonish­ing, exhorting, reprouing, con­uincing, &c. accepting the present iudgement, kisse the rod? Doe we now take shame vnto our selues, and so looke vpon God, I, & our neigh­bours to, who are acquainted with our ordinary sinnes? Doe wee thus in our heart? are our outward acti­ons expressures of an humble heart? Is it our desire to doe what we can, and more, euen all that the Lord re­quireth, in his manner, and that as we expect, forgiuenes of sinnes, and healing of the land?

Surely thou man or woman art, that humbler of thy selfe, the pro­mise is made to thee, thou mayest waight for it; and bee encouraged to perseuere in this duty, vntill the Lord vouchsafe the healing of the Land.

But if on the contrary, there bee none of these particulars amongst vs this day, we are not perswaded, [Page 118]the euils spoken of, or the like in vs, to be sinnes: that wee deserue not the plague, that we are as secure out of vaine confidence, as euer before, promising to our selues, and saying, peace and safety, though we walke on: Wee doe not confesse accuse, iudge our selues, and taking shame to our selues, iustifie the Lord. If our humiliation be onely outward; ab­stinence from meates, and drinkes, and outward delights: in the hang­ing of the head; in a fewe, light, heartlesse, fruitlesse, slauish stashes, or Amens.

If wee be as proud as euer in our mindes, as high in our imaginati­ons, as swelling in our words and lookes, as opposite to God, and his word, and works: that our humili­ation hath onely outward and vio­lent causes, the law, and command, or example of man, or violence of this present disease. (And I would there were not cause to feare that God: looking downe from heauen, beholdeth many of this stampe, in [Page 119]the congregations assembled in this Land.)

If there be any such amongst vs, I protest against them, that person, that humiliation, it is not Gods meane, it hath not a promise, it doth not appease, but prouoke him rather: the land, thy family, thy friends, thy selfe shall be neuer the better: as thou art the same man, in regard of sinne, thou wast before so lyable to the same iudgements; thine humiliation will be but for the time, as a bowle, after thou wilt returne to thine olde byas, as a dogge to thy former vomit, as a Sowe thou wilt wal­low in thy former mire: Thou wilt be as notorious a swearer, Sabboth breaker, adulterer, &c. as euer thou wast before, I worse, for euill men and deceiuers wax worse and worse: Know that thou canst not promise to thy selfe, or hope that thou shalt escape this plague; thou art a man marked with the tokens: the plague sore, sinne, vnrepented of, is in thy bosome. Remember thou hast not [Page 120]to doe with man, Magistrate, Mini­ster, but God and his dreadfull mes­senger; and if thou escape this time (as many doe which walke abroad with those tokens) thy sinne remai­neth, and punishment, and there is appointed by God a day of recko­ning: the forbearing of the Lord abused, will but make thee ripe or fat against that day of slaughter.

3 Finally, Vse 3 let it bee a ground of exhortation, to answer Gods call, to vse his meanes: what wee professe, let vs doe as in Gods presence, in Gods manner, and that wee may know it, reade, heare, meditate, pray.

Get that grape, exercise it, grow in it: for all these haue an eye to the Father of lights, from whence euery good gift commeth, this humiliation.

All the arguments against pride, are in array to moue thee. 1. The Lord is an enemie to a proud man, hee resisteth the proud man, which is, euery one that humbleth not him­selfe. 2. Pride forerunneth a fall, he [Page 121]that exalteth himselfe, shall be brought low. 3, As is the fruit and brat of a fleshly minde. 4. It is a cause of all sinnes: it maketh a man vnfit to doe or receiue good of God or man: it disordereth a man in prosperity, in aduersity: it robbeth GOD of the honour of all his attributes. It ma­keth man (once like God) to resem­ble the diuell, the King of the chil­dren of pride. It bereaueth and rob­beth man of all blessings, this deli­uerance from the plague, and ope­neth a man to all curses, the arrest of the plague: that I say no more.

All the arguments commending humility, are to bee forced against our selues. Humility is a grace of graces, the luster of all graces: euery grace is in it selfe amiable, but if it be found ouer-laid with this grace in an humble man, it is as Apples of gold in pictures of siluer, as a Dia­mond in gold. Though it seemeth a cipher, nought yet being added vnto one, it maketh it (as a cipher ten, to ten an hundred. It is a cha­racter [Page 122]of a blessed man: it disposeth to all the promises of God: it hath this soueraigne promise of remedie, and curing the land of the plague, it is the approued medicine of that great Physitian, our eternall God.

3 Consider thirdly, that the grea­test man in the world, hath sufficient cause to humble himselfe, at all times, specially, now in this time of the plague. Whence are we? our father Adam, and mother Eue, our father an Amerite, our mother an Hittite. There is enough in this one particular, were it resolued: Re­solue Adam our principle is dust: Wee are but dust and ashes, as Abra­ham: our foundation is in the dust, wee dwell in houses of clay as Iob, dust wee are, into dust shall we returne againe: resolue that principle, & thy terme is nothing.

Consider thy comming into this world: Naked came I out of my mo­thers wombe, and naked shall I returne againe. Wee brought nothing into this present world, and it is certaine, wee [Page 123]shall carrie nothing out.

All worldly matters which puffe vp are vanity, riches haue wings, beau­tie is fading, strength fraile, honour shall lye in the dust, the most desirable things in a man as a moath. Mans life a vapour, a bubble, a shadow, a flower, grasse, all flesh is grasse, the grasse withereth, the flower fadeth a­way: like vnto vanity, altogether va­nitie, lighter then vanitie. Heere are causes enough of humility.

There are more yet, if wee consi­der our estate by sinne. It is true: we were holy and happy creatures, little lower then the Angels, we haue lost that state; we are free from righ­teousnesse, and the seruants of sinne: conceiued in iniquity, borne in sinne; euery imagination of the thoughts of mans heart, is euill only and continually. Thus doe we liue and dye, without Gods rich mercie: hence are wee odious to God, Alians, enemies, open to death, temporall death, all curses written, and those that are not writ­ten; lyable more and more to spiri­tuall [Page 124]death, I vnto eternall death, blacknesse of darknesse for euer: if these are not, what may be motiues vnto vs of humility?

Consider this sin is against God, we haue to deale with him: An ho­ly God of purer eyes, then to behold ini­quitie: a righteous God, one that will giue vnto euery man whats his owne: we may see it in the suffering of our suerty; God spared not his owne Son, the sword must awake & smite the mā, that is his fellow: wrath is reuealed frō heauen, against all vngodlinesse: our suerty must tread the wine-presse of his Fathers wrath. The iudgements of God preach Gods iustice, this iudgement, the plague, wherewith he hath swept away thousands four­teene thousand once, foure and twentie thousand another time, 70000. an­other. We see it amongst our selues, and there is no running from his presence.

Yea, as if our owne sinnes were not enough, we haue the sinnes of o­thers, the sinnes of fathers, and the [Page 125]iniquity of the mother is not done a­way. I may runne through all rela­tions; and wee haue to doe with a iealus God, visiting the iniquity of the Fathers, vpon their children, to the third and fourth generation.

Adde yet: all this haue wee done, notwithstanding Gods manifold mercies: creation, preseruation, liuing, mouing, being, being not beasts, Toades, wormes, but reasonable men: notwithstanding all commo­dities of our land, a land as Canaan, flowing with milke and honey: not­withstanding the time, not vnder the olde Testament but the new: not in times of Heathenisme, or darknesse, of Popish Egyptian dark­nesse, but in times of the cleare sun­shine of the Gospell; notwithstand­ing all positiue good things, and de­liuerances former, from fearefull euils.

All these are causes and motiues of getting, and vse of humiliation in this day: which I therefore men­tion, that by them wee may enforce [Page 126]our selues vnto that duty.

It calleth vpon all, especially Gods people, the meek of the earth: exercise humility, still seeke meeke­nesse, as the Prophet speaketh.

Though wee haue humbled our selues, the Lord requireth of vs still, that we doe it more and more, and in so doing, promiseth, hiding in the day of the wrath of the Lord, Zeph. 2.3.

Consider, that euen all our righte­ousnesse is as a polluted cloath; he that is holy, must bee so yet: Hee that is humble, hath cause of humiliation; for want of humiliation, for weake­nesse in humiliation: we know God, and our selues, but in part, and such is our humiliation.

Consider, that the pestilence is now amongst those that are his peo­ple: And to encourage thee, know, that as humiliation hath the pro­mise of healing the Land; so thou that art indeede a confederate, hast a promise of humility; a promise of it power, it vse, it groath: He that [Page 127]hath begun a good worke in thee, will perfect it vnto the day of Iesus Christ. In thine vse of humiliation, thou shalt surely growe in it: call vpon God for that will and deede: Put him in minde of his oath, of his pro­mise, of his signes and seales, of all his attributes, of the blood of the euerlast­ing couenant, the blood of Iesus Christ: as God calleth vpon thee for humi­liation, call vpon him for that po­wer, and perseuere in it; and in this doing, we shall finde by experience, that humiliation is a meanes vnto the faithfull vse whereof the Lord doth promise the curing of the land of the plague.

The fifth Day. Iuly 27. Sermon 1.

COme we now to the second du­ty, and pray: in speaking of which, our propositions shall be as the former: that in times of pestilence [Page 128]the Lord calleth vpon his people for prayer, and that prayer is a meanes of healing the land of the plague. This is coupled with humbling our selues, and is a meanes preuious and dispo­sing to hearing, forgiuenesse, and healing the land.

1 First of all, Reason 1 it is the precept and commandement of the eternall God, in this place, and for this end, and so else where: Call vpon me in the day of trouble: whatsoeuer day of trou­ble? I will deliuer thee, Psal 50.16. &c. and St. Iames, Jf any be afflicted, let him pray; neither doth he leaue it as arbitrarie; he may pray or chuse, he must: there is the necessity of a precept laid vpon him.

2 Prayer hath the promise: par­ticularly of healing the land of the plague, in this place: it hath the promise of all things, Math. 7.7. Aske and you shall haue, whatsoeuer you shall aske the Father in my name, it shall be giuen vnto you. It hath the promise of all manner of deliuerances: Psal. 50.16. Call vpon me in the day of trouble, whatsoeuer [Page 129]trouble, J will deliuer.

It hath the promise of greater matters, grace, faith, wisedom of the spirit, of saluation, whosoeuer shal call vpon the name of the Lord, shall be sa­ued. Now put God faithfull, true, one that cannot lye, and wee haue many reasons, out of which wee may con­clude. If he promise it, he will doe it; if it hath the promise of all things, of this; if of all deliuerances, euen spirituall and eternall, of this: if of grace, and whats greater, of this, which is lesse, and so healing the land of the plague.

3 As the Lord hath said, hee hath done. Gods people haue called vp­on the Lord, and haue beene deliue­red from the plague. 2 Sam. 24.25. Dauid about this spake vnto the Lord in prayer, and the Lord was entreated; so the Niniuites from that which was mi­naced against them.

It hath had deliuerance from all troubles, I sought the Lord, and hee heard me (his seeking was by pray­er) and hee deliuered mee from all [Page 130]my feares, Psalm. 34.

Gods people haue receiued grace by prayer, as Salomon, a wise and vnderstanding heart: encrease of grace: they haue built vp themselues in their most holy faith, praying in the holy Ghost: They haue had deliue­rance from sinne and the diuell. I said I will confesse, and thou forgauest, Psal. 52. What kinde of deuill is there, that is not cast out by fasting and prayer?

Put God now the same immutable, vnchangeable, his eare not deafe, that he cannot heare, nor his arme shortned, that he cannot helpe, and wee may ar­gue what he hath done, hee will to others rightly disposed, according to his promise: hee hath deliuered from the plague, such as pray he will deliuer: hee hath from all, hee will from this, others haue by prayer obtained greater mercies, eternall deliuerances: why shall not we the lesser? deliuerance from sinne the cause, and shall it not together take away the effect?

4 It will follow, seeing prayer is a meanes to all the meanes, that haue a promise of healing the land of the plague, and a blessing on them. It is a meanes of discouerie of sinne, the cause of the plague, by prayer that light which discouereth a man to himselfe, is attained: it is a meanes of humiliation, as Gods gift it descendeth, pluckt down from aboue by prayer: it is a meanes of seeking, I, seeking it selfe. It is a meanes of repentance, Conuert mee, and I shall be conuerted. It procureth all outward meanes; the Lord which by prayer giueth the end, giueth the meanes, Physitian his prescripts, its operation for good; euery thing is sanctified by the word and prayer.

In a word, it is a meane to the prime and principall Physitian him­selfe, a piercer of heauen, and pre­uailer, and therefore it is reasona­ble, that prayer is prescribed a meanes, of healing the land of the plague.

Some may obiect, to pray is vain, Obiect. 1 [Page 132]the Lord knoweth before I tell him, before I aske: Our heauenly Father knoweth, that we stand in neede of these things, Math. 6.32.

It followeth not, Answer. I must not pray: he knoweth, I neede it, and there­fore may giue it me if he will, is the speech and thought of one that is proud and stubborne: argue not in that manner, but obay, let it not disswage or discourage thee, but moue thee rather to pray, he know­eth my necessity, I may the boldlier aske.

But he saith, Obiect. 2 before wee call he will heare, Esai. 65.24. It is a truth hee saith it, and doth it sometimes, he is so gracious: this may in like man­ner encourage vs: if hee will heare before, much more when as wee seeke vnto him in his meanes.

But wicked men who doe not, Obiect. 3 who cannot pray acceptably: haue deliuerance from the plague.

I answer, it is a truth: so pati­ent and long suffering is the Lord: and yet, though some bee deliuered [Page 133]many thousands, are cut off by the plague; so long as they pray not, they are open to vengeance; Ier. 10. vlt. Powre out thine indignation vpon the Hea­then that know thee not, and families that call not vpon thy name. A wic­ked man, not praying, cannot ex­pect deliuerance: it is not a bles­sing to such a man to be deliuered, his naturall course from euill to worse: hee encreaseth sinnes, and shall heape vp sorrowes and plagues vpō his head, in time to be executed.

But for ought I see, the families that call on GOD, Obiect. 4 and persons that pray, I, Ministers themselues are ta­ken away, &c.

It is a truth sometimes, not euer. Many that call on the name of the Lord, are thus saued. If not, it is Gods meanes, and it shall further their account. Suppose such a man taken away, the euill of the plague is taken away too: it is not to them a curse, but a blessing: Blessed are the dead that dye in the Lord: whatsoe­uer dead: If once the earthen house of [Page 134]our Tabernacle be dissolued, we haue a place not made with hands, eternall in the heauens. Though God heare him not to temporall, hee heareth him to temporall and eternall saluation: and if the man that calleth vpon God be taken away, how shalt thou who neglectest that duty dreame once, thou shalt euer escape?

1 It serueth for our iust reproofe and condemnation, Vse 1 who haue not answered Gods call, nor vsed his means: by sin, the cause we haue bin called on, & might haue bene moued to pray: the plague, the effect, hath beene long with vs, from 10. and 11. a weeke, it hath made gradati­ons to some thousands: and yet alas, where hath beene our prayer, pri­uate prayer: the Lord is to be iusti­fied, we to be condemned: it argu­eth contempt, pride, a slight con­ceit of Gods iudgements, as if wee were of that spirit, that wee would not be beholding to the Lord for it: we would not so much as speake, as open our lips: how iustly may the [Page 135]Lord slight vs and our prayer: It is what he doth threaten, because I haue called, and yee haue refused, I haue stretched out mine hands, and no man will answer: it shall come to passe, when feare commeth as desolation, and de­struction as a whirle winde, Pro 1.24. &c. when di­stresse & anguish cōmeth vpon you, then shall yee call vpon me, but I will not answer. When as the Lord first cal­led me, we had litle feare: we had no desolation; our feare is now deso­lation, destruction is amongst vs as a whirle winde: wee haue distresse, and anguish is come vpon vs, ex­cept the Lord bee mercifull, wee a­mend, and yet crie mightily: the latter part may bee as truly accom­plished as was the former.

2 It sheweth vs the great good­nesse and mercy of the Lord: Vse 2 it is mercy in our great miserie, to shew vs meanes, and wee must acknow­ledge it from this text of Scripture: but that which magnifieth mercie indeed, is, that these are the means, humble our selues, and pray. It is a [Page 136]small benefit that is not worthy ask­ing: it is an easie taske to obtaine so great a fauour for asking. It is true, it is an hard and waighty task, if it be done as it ought: euery man cannot pray, and yet the mercy of God neuer the lesse; the meane of it selfe not the harder, neither doth the Lord therefore prescribe it, be­cause wee cannot, but because his meanes is prayer.

Yea, when as he doth enioyne vs prayer, what doth hee but desire ac­quaintance, familiar interchange of words: what doth he but afford his presence, requires ours, that wee giue vp our petitions into his owne hands, in our owne words.

Mans sinne, Adams fall cannot endure familiarity with the Lord. Adam falne, fled from God, and hid himselfe in the Garden, and would hardly be drawne to speake, or giue any account at all vnto the Lord. Thus is it with all the sonnes of A­dam, they call not: when GOD is thought vpon, he is apprehended as [Page 137]a Iudge, as an auenger, as a Lyon, and a Beare, as a consuming fire; man cannot endure to see him, or to speake with him, he cannot grapple with him. Gods children haue in them that which flyeth God, accor­ding to that they are auerse, and awkeward in comming into the presence of GOD, in calling vpon the name of God: when as they doe otherwise, it is by a supernaturall po­wer: they haue powred vpon them the spirit of supplication and prayer, it is by the spirit of adoption receiued, whereby they cry, Abba Father. Now when as man is so backward, what a mercie of God is it to come after vs, to lay such a burthen as this is vpon vs; to desire and commaund familiarity with vs? and when as wee will not entertaine it else, to send the pestilence amongst vs, to enforce vs; great men deale not so with their poore neighbours: eue­rie King hath not such respect vnto his poore subiects, when as they fol­low them with petitions, crie, and [Page 138]the commaundement of the Lord, is prayer: holy and humble familiar speech, which must be acknowled­ged by vs. Yea, when as he calleth vpon vs to pray, as a meanes against the plague: what doth hee but per­forme his promise of enabling vs to exercise grace, and growe in it; ac­cording to that, I will cause them to walke in my statutes and commaunde­ments, and to doe them: And another; Those that bee planted in the house of the Lord, shall flourish, &c. they shall bring forth more fruit in their age: And in it wee are to take notice, as of the truth, so of the wisedome of the Lord; out of which by contrary meanes, hee effecteth his pleasure, causing the plague to effect that, which direct meanes doe not. Gods mercie, truth, wisedome, in this, are to bee considered by vs, wee are not to take his name in vaine: but to giue him his ends, to come vnto him, pray heartily, continue in prayer: and leaue not in the tempo­rall benefit, the cure of the land, but [Page 139]in exercise of grace, and it groath, and giuing the Lord the glory of these his attributes, which (mee thinkes) are clearely seene in this, that the iniunction of the Lord, is prayer.

3 If prayer bee a meanes of cu­ring a land of the plague. Vse 3 It may be vnto vs an vse of instruction and examination for instruction: for when wee are called vpon to pray, wee are called vpon for more then doth appeare at the first sight. When as a Physitian prescribeth Methridate, it is not that which may haue the name, but that which besides the name, hathal ingredients belonging vnto the same, &c. Thus is it in this case, when as our hea­uenly Physitian prescribeth prayer for the plague: he doth not entend euery prayer, but such as hath all re­quisite ingredients. There are some things which will hinder these, must be put a part; other that farther it, which must be looked vnto, and pro­uided to the very vttermost.

That which is to be put away (be­sides worldly businesse and affaires, which in times of prayer, hinder and choke that worke) is our sinne: all vitious and vngodly courses, trades of sinne, especially the sinnes which procure the plague, and bring that iudgement vpon the land: and this is a duty enioyned vnto euery man. Let euery man that calleth vpon the name of the Lord, 2 Tim. 2.19 depart from iniqui­tie: as euery man must pray, so euery man that doth pray, must de­part from iniquity. The reason is good, the Lord will not heare sinners, liuing in the same without repen­tance. Iam. 9.31. Wee be sure that the Lord hea­reth not sinners, the Lord hideth him­selfe, as it were with a cloude, that the prayer of the wicked passeth not through. Lam. 3.44. Prayer is a sacrifice, and the sacrifice of the wicked is abomina­tion to the Lord. Pro. 15.8.

Particularly, the sinnes spoken of, omissions, commissions must bee put away. Col. 3. Pride: God resisteth the proud; anger, wrath, and malice must [Page 141]be deposea: pure hands without wrath and doubting, must be lifted vp: Cru­elty and vnmercifulnes, Pro. 28.9. such as stop their eares at the crie of the poore, the Lord will turne his eare from them: Neglect, contempt, slighting of the word of God: He that turneth away his eare from the Law, euen his prayer shall bee abominable. Therefore it is come to passe, that as he cryed, and you would not heare: so you shall crie, Zach 7.11 12, 13. &c. and I will not heare, saith the Lord of hoasts. It is a truth of euery other particular sinne liued in without re­pentance; wee neede to goe no far­ther then my Text, wherein with prayer is conioyned, turning from their euill wayes, that is their sinnes.

1 Positiue requisites are; first, faith: a liuely faith must bee an in­gredient: Hee that commeth to the Lord, must beleeue: it is the prayer of the faithfull that auaileth much, Iam. 1. The prayer of faith shall saue the sicke, Iam. 5. Let not that man that wauereth or staggereth out of [Page 142]vnbeliefe, thinke that he shall receiue any thing: Rom. 14. vlt. whatsoeuer is without faith, is sinne. Indeede how can a man call vpon him, in whom he hath not be­leeued?

2 Hope, whence Dauid in pray­er, Let thy mercies be vpon vs accor­ding, and as wee hope in thee, Psalm. 37. vlt.

3 Loue vnto God and man, with­out which, all is vnprofitable, 1. Cor. 13. If at the Altar wee remember ought that another hath against vs, we must leaue our gift there; first be recon­ciled, then come and offer, Math 5. Forgiue, as I forgiue, for I forgiue: so did our Lord teach vs to pray.

4 Righteousnesse; Psal. 34.14. The eyes of the Lord are vpon the righteous, and his eares are open to their prayers.

Holinesse: wee must hold vp pure hands, saith the Apostle, in prayer.

Innocencie: I will wash mine hands in innocencie, and so will I com­passe thine Altar, O Lord.

Godlinesse: Psal. 32. For this shall eue­rie man that is godlie, make his [Page 143]prayer vnto thee, &c.

Humility: Psal. 10.17. Lord thou hast heard the desires of the humble.

Hunger and thirst: The Lord fil­leth the hungry, and the rich hee send­eth empty away.

Contrition: The sacrifice of the Lord, is a broken and a contrite heart: a broken and a contrite spirit, O Lord, thou wilt not despise.

Feruencie: The prayer of the faith­full auaileth much: but with an if, if it bee feruent. Hence Christ in his prayer, Father if it bee possible, &c. Father if it bee possible. And againe the third time: Father if it be possible. He repeateth it often: he sent forth stronge cries and teares. Hence Paul three times: and Abraham oftner beseecheth. The Niniuites preuai­ling, cried mightily. Iacobs prayer was a wrastling with the Lord. Moy­ses in his prayer would not let God alone. The voyce or resolution of a preuailer in prayer, is that to God, which the Sunamite spake to Elisha, As the Lord liueth I will not let thee goe, &c.

It must be prayer in and from the heart, as well as the mouth, with Hanah though our lips scarse moue, or moue neuer so fast, we must with­all speake in our heart: Mine heart answereth, saith Dauid, thy face Lord will I seeke. The complaint of the Lord by the Prophet, Hos. 7.14. was, They haue not cried vnto mee in their hearts, though they haue howled vpon their beds: Therefore the Church in the Lamentations, Let vs lift vp our hearts and hands: God is a spirit, and such as worship him, must worship him in spirit and truth. We must pray in the holy Ghost, it assisting, and ena­bling, actuating our heart.

Wee must looke vnto Gods will, in a precept, a promise, or warran­ted example. When thou saidest seeke my face, mine heart answered, thy face Lord will I seeke. It expecteth the word from Gods mouth, and putteth it to vse. Some not remembring this, Aske they knew not what; they aske amisse to spend vpon lust, and re­ceiue not: and in this sence it is [Page 145]true, that as a man must pray with his spirit, so with his vnderstanding al­so, 1. Cor. 14, 15.

We must resigne our wills, abso­lutely good is to bee prayed for, and euill prayed against, and yet be­cause wee cannot iudge euer rightly of good and euill for vs, wee must resigne our selues. It is the Lord, let him doe with mee what seemeth good in his eyes. We are but beggers, and there is small reason that we should be choosers.

Adde once more, our prayer must bee put vp in the name of Christ: Whatsoeuer you aske the Father in my name, hath its limitation: He is the only Mediator, Redeemer, Aduocat, & Intercessor, in whose name, & the Altar vpon whom our prayers must be laide, if they ascend as Incense: and therefore our Church, as the A­postle will haue all to bee done, closeth her prayers in and through our Lord Jesus Christ.

Againe, a preuailing prayer must haue perseuerance: God doth not al­wayes [Page 146]answer at the first call, that hee may exercise grace, faith, hope, patience: Hee that beleeueth maketh not haeste; if we hope, we abide with pa­tience, saith the Apostle: and so for the triall of grace: a counterfeit may for a fit howle vpon his bed, crie Lord, Lord, he will not hold out: he will not pray alwayes, the Lord will giue vs a sight of sinne, and sensibi­lity of his displeasure, that wee may search and trie our wayes, and turne vnto the Lord. The benefit begged, must bee valued when it commeth: The Lord delighteth in the prayers of his Saints, as a father in the talk­ing of a childe. A childe is so set on his play, that he is hardly drawne to talke; therefore the father holdeth the Apple in his hand; had the child the Apple, farewell father: and right thus is it with vs and God. It may be wee are not fitted for that blessing: it may be the Lord intend­eth a greater: for all these reasons he deferring answer, will haue vs to holde out in prayer. The Euange­list [Page 147]saith, that Christ put forth a para­ble, the scope of which, was, that wee should pray, and not be weary.

Last of all, when as a man doth pray, hee must vse all other meanes. Paul in a storme prayed, had a pro­mise of safety, and yet all must abide in the ship. When the Lord will saue Lot, hee must serue his prouidence, and goe out of Sodome. Iacob wrastled with God, and preuailed, receiued a promise, to preuaile with man. Hee did so, and yet went and met Esau, brought him a present, and fell before him seauen times. Hezekiah prayeth, is heard, and yet vseth a bunch of Figges. Wee must not now looke, that the Lord prescribe the particu­lar Physicke, or outward preserua­tiue: That case was extraordinarie: his ordinarie meane is a learned and godly Physitian, auoyd vnwarranta­ble occasions of danger, as compa­nie with such as are infected; vse all other meanes, euen flight it selfe, (with its cautions) otherwise we do but as he that crieth Lord, and lyeth [Page 148]still in the ditch: He that hath ap­pointed the end, deliuery, appoint­eth meanes, prayer, and all other; our prayer, without vse of other meanes, is but a tempting of God, a prouocation of God.

We now see what must be put a­way, what taken vp. The particu­lar ingredients, I haue spent time in gathering them, and naming them, they are all substantiall, I could not leaue as much as one out: now let vs put this to vse.

We are this day by the comman­demen of God and man, in the pre­sence of God: One taske enioyned vs by both, is prayer: by prayer we are to entreate the face of the Lord, to take away from vs his heauie hand in the plague, his imminent hand of famine; his gracious protection of our Nauie and Armies, by sea and land, to remoue our sinnes which a­lone can hinder.

It would comfort our soules to bee perswaded, wee shall preuaile with God: it would trouble vs not [Page 149]a little, that hee should still frowne vpon vs, and reiect our prayers. With Caine it would cast our counte­nances downe.

If wee will bee freed from the trouble of the one, and enioy the comforts of the other, we must pray in this manner. Examine wee our selues therefore of the particu­lars.

Haue we departed from our sins? omissions, commissions, all sinnes, the sinnes especially which cause the plague. Is there a cessation in mouth, in life, I, in our hearts from the same? is it our desire and ende­uour, and haue wee attaining that, set our selues to call vpon God this day?

Are we come, and doe wee vse a liuely faith, hope, charity, holinesse, righteousnesse, innocencie, and the rest of the named graces: are our prayers feruent, as those that hun­ger and thirst for the fauour of God? Doe wee lift vp hearts as well as hands to GOD, building vpon his [Page 150]promises, with resignation to his will, and all in the name of our Lord Iesus Christ? And is there a pur­pose in thee to perseuere in prayer, and the vse of all other holy and wholsome meanes. Surely the pro­mises are made to vs, so many of vs may waight on the Lord comforta­bly, for a gracious answer. Wee haue sowne for it, and in due time we shall reape, if we faint not.

But if it bee otherwise with vs, that as yet wee still liue in our olde sinnes; the particulars often spoken of, which haue called out the plague, being the old men & womē we were before. There being no restraint of those courses, or onely that which is outward, for this day and time of humiliation, our hearts and minds being as foule as euer before. If it bee so that none of those graces, or not all; (indeede where they be not all, there bee none) which are pre­scribed [...]ngredients in this duty of prayer, or the manner. (And good Lord, how many such men call vpon [Page 151]God this day? no naturall man can doe it. All the imaginations of the thoughts of his heart are euill, onely, and continually: they are men with­out faith and hope, none of them that doe good, no not one; they are naturall men, without the spirit, and so the fruits or graces of the same. They cannot bee feruent, holy fire is not kindled within them, how can it flame? Hipocrites cannot pray al­wayes. How much lesse the man that is vnder Gods curse, in blind­nesse and hardnesse of heart, habi­tuated in sinne, accustomed to doe euill, on whom the sentence is past, for long vnfruitfulnesse vnder the Gospell, neuer growe fruit vpon thee more: and there be many thousands of these knowne vnto GOD in our congregations.)

If it bee thus with any of vs this day, calling vpon the name of the Lord: Bee it knowne vnto that soule; the Lord maketh thee no pro­mise of hearing: thy prayer is not the Lords iniunction, it hath not his [Page 152]ingredients: thou canst not expect a blessing on thy prayers, in regard of person, family, Parish, Citie, our Nauie or Land: thou prouokest God rather, and callest for a curse: thy prayer is but sinne; depart from iniquity; amend thy wayes: then come and pray, and expect a bles­sing: it is not euery prayer that is preuailing, or required that which hath the fore-named ingredients, thats it which hath the promise of Gods hearing, and healing our Land.

Last of all, if prayer bee the pre­script of GOD, let it moue vs all to pray. Lam. 3.56 Let euery creature of this land, hauing this breath, breath it out in ho­ly prayer vnto the Lord. Such as haue not the spirit of prayer, cease not vntill you finde your vnction, and the holy spirit of prayer bee powred out vpon you. Such as haue it, labour for it more and more, vse it in publique, in priuate; vse it al­wayes, in all things, in all meanes, let them bee sanctified by prayer: [Page 153]pray, and that in this manner.

Consider it is whats commanded by God, thou that doest it not, art but a rebell. It proclaimeth thee an arch Athiest in these times: their Character is, they call not vpon God, Psalm. 14. It sheweth (whatsoeuer thou doest pretend) thou hast nei­ther faith, nor hope, nor loue, nor feare of God at all: Faith will flame in prayer, will speake: hope will vse meanes; loue will not bee hindred, fellowship, and talke; the feare of God teacheth this wisedome.

Dauid out of all these, rather then hee will omit prayer, will loose his life: it openeth a man to all Gods iudgements; to Gods indignation, the Butt of God in this respect, is the heathen, and families that call not vpon Gods name.

Consider Prayer is an holy con­ference with God: that which bringeth vs into Gods presence more specially, our heauen vpon earth; Jn thy presence is fulnesse of ioy: Hell is especially, a banish­ment [Page 154]from Gods presence. It is a Key which vnlocketh all Gods trea­sures, the treasures that are in Christ; the treasures that are in God. Whatsoeuer ye aske the Father in my name he will giue it. An hooke which pulleth downe from heauen euery good and perfect gift. It it as Incense, when Araon ran and put on Incense, the plague ceased: It is sacrifice, when Dauid offred sa­crifice, the plague likewise ceased. It is as dropping of an honey combe, Caent. 4.11. As pleasing vnto the Lord as honey to the mouth of man. As the Lord (once to Eliah of Ahab) seest thou how Ahab humbleth him­selfe: So the Lord now, much more of euery one of his poore humbled seruants, as the Lord of Paul, to A­nanias, the Lord is now ready to say, Behold he prayeth.

Consider Prayer is in the power of euery child of God, it was in the power of man; if he hath lost it, he may thanke, or rather blame him­selfe: in the moment of your Christ­ning [Page 155]or incision vnto Christ by Faith, God powred out on you the spi­rit of supplication and prayer, ye recei­ued the spirit of Adoption, whereby you cry, Abba, Father. If the Lord had required a greater matter (as Naamans seruants to Naaman of the Prophet) should wee not haue done it? how much more when as it is, but aske and haue?

Consider, Prayer is a meane to all meanes, grace; its power, its vse, its growth (how much more temporall meanes) Aske and your ioy shall be full.

Consider, Prayer is a meanes a man may vse at any time, and in any place: there are times and places, we cannot haue other meanes. Phi­sition, Phisicke, neighbour, friend, no friend to go vnto the Physition, or Phisition to come: As it is a salue for all sores, so it is euer in sea­son: In euery day of trouble, hee may vse it in the day, I, and at mid­night, when man cannot goe to man, hee may goe to God, when a [Page 156]man cannot speake to man, hee may speak to God: when a man cannot speak with his mouth, he may speak in his heart, or by groanes and sighes in prayer.

Consider, if a man haue no other meanes, yet this is sufficient. Bee carefull for nothing, saith the Apostle, Phil. 4.6. that is, with a distract­ing, distrusting, or diuiding care; But in euery thing, with supplication and prayer, and giuing of thankes, let your requests bee made knowne vnto God. Good Lord what straights are wee in at this time? how many things trouble vs? wiues, and chil­dren, and seruans, kindred, neigh­bours, friends, cares of the Citie, cares of the whole Land, wee are at our wits ende, and what shall wee doe? Be carefull for nothing. If thou canst but pray.

Consider, it is not a vaine thing to call vpon the Lord, (as those in Ma­lachi [...] 3.14. there reproued for it.) There is no seruant of God that per­formeth any seruice in vaine, the pro­mise [Page 157]is, I will deliuer. Psal. 91.15. As soone as he shall call vpon me J will heare him, I will be with him in trouble, and deli­uer him. Hitherunto yee haue asked nothing, saith Christ vnto his Disci­ples, aske, Iohn 16.4. He is readi­er to giue vs then wee are to aske him; yea, the promise is, Isai 65.24. Before they shall call I will answer, and whilst they are speaking, I will heare. What can incourage a man more then such gracious profers?

And as he hath said, he hath done, I, saith Dauid, called vpon the Lord, and he heard me, Psalm. 34.5. Whilst Daniel prayed, Incline thine eare, and heare, hearken and doe, differre not, Whilst I was speaking and praying, Dan. 9.18. 19, 20, 21. confessing mine owne sinnes, and the sinnes of the people. Whilst I was speaking in prayer, Gen. 24.15 Behold the man Gabriel. When El [...]aser prayed, be­fore he had done speaking, behold Re­becca. Genes 19. You shall finde Abraham, the Father of the faithfull, wrastling with GOD: hee putteth vp one request, and the Lord graun­teth [Page 158]it; Sixe times he prayeth, and the the Lord graunteth. Abraham first leaueth asking, before the Lord leaueth graunting: I will aske but this once.

Being compassed about with such an Armie of motiues, let vs take vp this duty; put God in minde of his attributes: grace, mercie, good­nesse, truth; of his oath, of his pro­mises, of his performances with o­thers; of his sparing of Sodome and Gomorrha for tenne righteous mens sakes. Vrge him with his dealings with others, with our selues: Thou hast beene mine helpe, Psal. 27.9. leaue mee not, nor forsake me: Lam. 3.55.56. Thou hast heard my voice, hide not thine eare at my breathing, at my crie. Thou hast heard the desire of the humble, Psalm 10.17. Put him in minde of that relation which is betweene vs, by that title Father, a preuailing argument; our Lord that taught vs to pray in that forme, Our Father, &c. knew it. Against all infirmities, remember Elias sub­iect to infirmities, praying hard: [Page 159]thou hast to deale with God, a Fa­ther who will bea [...]e with, and co­uer in Christ the imperfections of a submissiue calling childe. Vrge Christ, his name, his merits, his death, his resurrection, and ascenti­on, and exaltation at the right hand of God, to giue remission of sinnes. Perseuere vntill the Lord heareth: though Ioseph for a time seem harsh, and deale toughly with his bre­thren, as spies; secretly hee will weepe, and open himselfe vnto them at length: though God saith vnto thee nothing, (as Christ to the woman in the Gospell, checke and taunt thee, maketh thee to possesse thy sinnes, writeth bitter things a­gainst thee, calleth thee dogge. Beare thou thine owne shame, accept of it; bee more and more vilde, and humble in thine owne eyes; and yet cease not to pray: Vrge (as she,) dogges gather crummes; at length (as shee had) thou shalt haue an answer. O woman, great is thy faith, be it vnto thee as thou desirest. The earnest cry [Page 160]of a distressed importunate man, wil moue an vnrighteous Iudge, though he feare not God, nor care for man: And shall not God heare his elect, that crie day and night vnto him? I tell you hee will, and that speedily. Amen Lord, through Iesus Christ.

3. August. 6. day.

COme wee now to the third du­ty, And seeke my face; in which we haue an action, seeke, and its ob­iect, my face.

Prayer is a kinde of seeking, J sought the Lord, and hee heard mee, Psalm. 34. This duty is more gene­rall, and it enfoldeth the exercise of all graces in all Gods meanes and ordinances, disposing to the attain­ment of the fauour of God.

Our propositions are as before, from the action; When as the Lord sendeth the pestilence amongst his peo­ple, hee calleth vpon them to seeke him. Secondly, Doct. That seeking the Lord is a [Page 161]meanes to the curing of the land: and then from the act and obiect ioy­ned: It is the Lords face that is to bee sought vnto. Of the two former to­gether as before, and then of the third proposition.

1 Reason 1 It is the precept and comman­dement of God, that we seeke vnto him. Thus when as the Prophet took vp a lamentation against the house of Israel, Amos 5.1. in the fourth, &c. thus saith the Lord vnto the house of Israel, seeke ye me: and after, seeke the Lord.

And in Zephanie, when as the Prophet had threatned great deso­lation, Chap. 1. in the second he cal­leth, Seeke yee the Lord all yee meeke of the earth. And in this place hee requireth, as humbling our selues, and prayer, so seeking.

2 As the Lord commandeth it, Reason 2 hee expecteth it. Dauid therefore bringeth in the Lord, looking downe from heauen amongst the children of men, to see if there were any that would vnderstand and seeke after God.

He doth so when he calleth by his word, he doth so when he calleth by his workes, of iustice, or mercie, and therefore we must seeke.

3 Because the neglect of it, Reason 3 is that which openeth vs vnto Gods iudgements. Thus when as hee had called the people to seeke the Lord, in Amos. Amos 5.6. He addeth: Lesse he breake out like fire, in the house of Ioseph, and deuoure it, & there be no man to quench it in Bethel. That will follow, if the Lord be not sought. Thus when he hath threatned to consume all things of the land; Zeph. 1.2.3 he will consume man and beast: he particularly instanceth in those that haue not sought the Lord, Ver. 6 nor enquired after him. And thus must it needes be, where the Lord sendeth the pestilence, vnlesse he be sought vnto, and therefore.

4 Besides, Reason 4 seeking is that which hath the promise, particularly of hea­ling the land of the plague in this place: Math. 7.7. Generally of all things, seeke and you shall finde. Of all good, the Lord is good vnto the soule that seeketh Lam. 3.25. [Page 163] him. Of deliuerance in any day of wrath: Zeph. 2.3. It may bee yee shall bee hid in the day of the Lords wrath Now the Lord being Iehouah that saith it, one that giueth a Being to all his promi­ses, hee will in the particular: hee will from the generall promises an­swer in this particular. Isa. 45.19. He said not vnto the house of Iacob, seeke mee in vaine.

5 Adde yet, Reason 5 the Lord sought vn­to, hath doue it. When as Dauid sought the Lord, as wee haue heard, the plague ceased Dauid sought the Lord, and bee heard him, Psal. 34. and deliue­red him out of all his feares: hee be­ing the same GOD, vnchangeable, God ouer all, and rich vnto all that seeke him, will now doe it.

6 Last of all, it is a meanes, be­cause it directeth a man vnto the fountaine of all good, vnto the one­ly Sauiour: him that saueth man and beast, and hath an excellent name for it throughout the world: hee it is that is offended; his is this messenger, our arrest is at his sute; he said vnto [Page 164]it goe, Ezec 9. and smite, and slay: whither shall a man seeke for pittie and mer­cie, but vnto him. He cureth all dis­eases, and so this, and therefore it is reasonable, that we seeke, and seeke vnto him.

1 This serueth for our iust re­proofe, Vse 1 as before in other duties; for as much as we haue not by seek­ing answered Gods call, or vsed his meanes: therefore doth it make such steps, and cutteth vs off three thou­sand in a weeke: what wonder is it that a sick man groweth worse, that seeketh not vnto the Physitian: that sicknesse of our Land and Citie en­creaseth, when as wee doe not so much as seeke vnto the Lord.

This amongst other is a great blot vnto our seeking this day, be­cause I haue called, &c. they shall seeke me diligently, but they shall not be able to finde me, Pro. 1. It is what God saith and doth this day, as wee all see.

2 If seeking bee that which is re­quired, Vse 2 then are wee to looke that [Page 165]we doe it, and that in Gods manner, and to that end examine our selues: as I said of prayer, I must say of seeking, it is not euery seeking that hath the promise, there must be ma­ny ingredients: in the Text before it is said, Pro. 1. that some in affliction shall seeke the Lord diligently, and yet shall not finde him The Prophet speaketh of some, that goe with their heards to seeke the Lord, who shall not finde him, the Lord hath withdrawne himselfe from them, Hos. 5.6. Therefore it is requisite, that wee looke into the word of God, and thence learne the kinde and manner of seeking of the Lord.

1 If we will seeke the Lord, all things that may hinder our seeking or finding, must be put away: a man hath neede of no clogges; worldly affaires lawfull so farre as they are, hinderers must bee put a part: the speciall impediment is sinne: seeking the face of God, and turning from our euill wayes, are coupled in this Text, and must not be put asunder. When [Page 166]the Prophet had said, they seeking should not finde, and that the Lord had withdrawne himselfe: the rea­son is. They haue dealt treacherously with the Lord, Hos. 5. The Lord in Esay saith of some: They seeke mee daily, and delight to know my wayes; as a nation that did righteousnesse, and forsooke not the ordinance of their God, they aske of me the ordinance of iustice, they take delight in approaching to God. Isa. 58.2. A fewe of vs goe farther then these, many neuer so farre: We seeke not daily, neither is there in vs that seeming delight: and yet Ver. 3. these crie out and complaine, we haue fasted, and thou seest not, we haue afflicted our soules, and thou takest no knowledge. Whats the reason? Ver. 1. The Lord calleth vpon the Prophet to crie aloud, to lift vp his voyce like a Trumpet: shew my people their transgressions, and the house of Iacob their sinnes: as yet they liued in their sinnes: and there­fore after, is this such a Fast as I haue chosen, a day for a man to afflict his soule? is it to bow downe his head as a [Page 167]bullrush, and spread sackcloth and a­shes vnder him; wilt thou call that a fast and acceptable day vnto the Lord? Thats to no ende, there must bee a loosing of the bonds of sinne, &c. these without that are hated and despised of the Lord, Jsai 1.11. Amos 5.21. Therefore Saint Iames when he had called on vs to draw neere vn­to God, and promised, that God will draw neere vnto vs, addeth as a dis­position and complement to bee brought with vs in drawing neere, Cleanse your hands you sinners, and your hearts you double minded: Sinne therefore must be put away, all sins, especially, those that cause the plague, and hide Gods gracious face from vs: Prouoke the Lord wee may by sin so seeking him, we can­not looke for curing the Land.

As impediments must bee put a­way, so wee must haue all gracious qualities and maners required [...]i Faith in Christ. He must beleeue that the Lord is, and that he is a rewarder of them that seeke him. That Faith [Page 168]will carry a man through fire and water, through bryers and thornes. As the men of Tyre and Sidon made Blastus their friend vnto Herod an­gred, so may we by faith, make Ie­sus Christ our friend vnto the Lord, interpose him who is our Peace, in whom God is well pleased.

Add hereunto holinesse and righ­teousnesse: whence it is that the meek of the earth, which haue wrought Gods iudgements, are called vpon to seeke the Lord in the like case. Zeph. 2.3. Indeed as the Lord will haue vs, to cease from euill, so to doe the contrary good, which is compleate repentance, and so to come and rec­kon, Isay 1.16. The Fast that the Lord requiteth is, As to loose the bonds of wickednesse, so to deale bread, to feede the hungry, to couer the naked, &c. Then thou shalt call, and the Lord shall answer, thou shalt cry, and he shall say, Here I am. Isay 58.9.

And this extendeth it self to all gra­cious contrary actions and their de­grees. Such as haue sought the [Page 169]Lord being meeke, & haue wrought his iudgements, must still seeke meek­nesse and righteousnesse, and so haue the promise.

Besides, we must seeke by prayer as before, and with humilitie, of which also before: our speciall re­spect must be vnto the Heart. Set your heart and your soule to seeke the Lord. 1 Chro. 22.19. Deut. 4.29. I thou shalt seeke him with all thine heart and all thy soule.

Add yet hunger and thirst; as a man doth digge for siluer and gold, as Salomon: and yet with patience, for the patient neuer seeketh the Lord in vaine.

We must seeke him in all his Or­dinances, the Word, Sacraments, Prayer, the assemblies of the Saints, Where two or three are gathered toge­ther, I am there in the middest: he wal­keth in the middest of the seuen candle­stickes.

Finally, wee are to respect the time. Seeke the Lord whilst he may be found. We must take the opportu­nitie, whilest he may be found, whilst [Page 170]we haue time. And it must be all that time, all that while, there is not any time to bee idle: and therefore the precept is, seeke his face euermore.

These are generall requisites be­longing to all; there are besides these speciall ones, which men in place must look vnto, as Magistrats, as Ministers, &c. There is an ex­cellent example of Asa, who ga­thered all Iudah and Beniamin toge­ther, and entred into a couenant to seeke the Lord God of their Fathers, with all their heart, 2. Chr. 15.11. and with all their soule, which they bound themselues to by oath. It is lawfull to purpose and sweare that wee will keepe Gods Commandements. Magistrates and Supreame heads are to seeke the Lord, putting away what is a cause, doing the contrary. Sinne may bee the cause, personall sinne: as Da­uids numbring the people: as Saul slaughter of the Gibeonites. For the former, the Lord sent the plague; for the latter, the famine, and that after Sauls death. Those must bee [Page 171]put away; as personall sinnes, so, the sinnes of inferiour Magistrates, great wicked ones Zimries, Cos­bies notorious in any kinde, pub­lique offenders: these sinnes re­maining, cause publique plagues, and hinder publique blessings: the Magistrate is vindex vtrius{que} ta­bula. And thats not all hee is to looke for amendment, and that by backing Gods lawes, and execu­tion of iudgement. So Asa by law: When Amos called, seeke the Lord, and promised life, and liue. He ad­deth, but seeke not Bethel, nor enter into Gilgal, and passe not vnto Beer­sheba, a place in Iudah, whereinto the ten Tribes turned now and then to idolatrie; Gilgal shall surely goe into captiuity, and Bet hel shall come to nought: what Gods law comman­deth or forbiddeht, mans must.

As by making lawes, so their life, execution: to this end the Lord must bee sought, by finding out of­fenders, as the Lord aduiseth Ioshu­ah, wrastling with God, and argu­ing [Page 172]the case in prayer: Ios. 7.6, 7, 8, 9. Israel hath sinned, saith the Lord, therefore they could not stand before their enemies, &c. neither will I bee with you any more, except yee destroy, the accursed from amongst you. All the Tribes must passe, the families, the house­holds and the man Achan, the troub­ler of Israel must bee found out, and troubled, and stoned with stones, according to the law of the Land and Church. Prayer and Joshuahs strong arguments preuailed not with God, vntill iudgement was ex­ecuted. This is a part of Scripture, and it is written of the instruction of such as Josuah was: and vntill the Lord be thus sought, the plague shall encrease, and Israel flie before the men Aie. The promise is, if there be found in Hierusalem the man that executeth iudgement, the Lord will pardon it, Ier. 5.1. When Dauid de­liuered the seauen sonnes of the bloudy house of Saul to the Gibeonites, and they were hanged vp before the Lord, the famine ceased. When iudgement [Page 173]was executed vpon Zimri and Cos­bie by Phineas, the plague cea­sed.

As Magistrates, so Ministers in common duties, and such as belong vnto his office; hee must bee the mouth of the people to God in pray­er, and crie, Spare vs good Lord: he is to giue the Lord no rest; he is to see sinnes, to confesse sinnes, his owne sinnes, and the sinnes of the people, hee is to weepe for these sinnes, as in pub­lique, so in secret.

He must be the mouth of God to the people in preaching: God hath made a Minister a Watchman, hee must see sinnes and plagues; plagues to come in present sinnes, and sinnes present in iudgements executed: Thus is hee in his place to discouer what in him lyeth, Achan, not by pointing out his person, but prick­ing his conscience, and when as in seeking wee doe not preuaile, hee must to it againe, and neuer leaue vntill hee hath found out Achan: thats not all, but hee must stone him [Page 174]with Gods iudgements: O wicked man, thou shalt surely dye; When as they fasting sought the Lord, and sound him not, the Prophet hath a precept still, to crie aloud, to tell them of their sinnes, and so of their plagues.

The complaint of the Lord was; The Pastors are become brutish, and haue not sought the Lord; and their iudgement followeth: Ier. 10.21. therefore they shall not prosper, and all their flockes shall be scattered. In a word, what is enioyned Magistrate and Minister, is enioyned euery Master of a fami­ly, who is both in his place, accor­ding to which, hee must seeke the Lord.

Wee are this day againe in an or­dinance of God, seeking Gods face: seeking is his ordinance; it hath a promise: and we may expect to finde him, if we doe it in his manner: and that we may know the successe, ex­amine whether we haue, or now doe seeke the Lord in this manner or no.

Haue wee laboured to finde the [Page 175]plague-sore in our hearts, our sins; and haue wee endeuoured the cast­ing away of that, being that which hindreth: haue we by faith in Iesus Christ, made him our friend, inter­posed him betweene GOD and vs? Doe wee seeke him in holinesse and righteousnesse, with humble pray­er, with mouthes and hearts: and is it our purpose patiently to perse­uere in all his ordinances? Doe Ma­gistrates, and Ministers, and Ma­sters of families in their seuerall places?

As many as can answer I, may conclude, they seeke; they haue the promise, and may expect to finde the Lord: that the Lord will bee with our Nauie, that hee will for­giue our sinnes, and heale our Land: though wee haue not the measure of the Sanctuarie, whats required, so our hearts are set to seeke the Lord; our good Lord will be mercifull, let pati­ence haue it perfect worke, goe on.

But if it bee otherwise, that wee are come to seeke the Lord, in our [Page 176]sinnes, with our plague sores in our bosomes, and liues: Doe wee seeke without faith and repentance, in its particular branches, not in the du­ties required, of Magistrates, and Ministers, and Masters of families? Be it knowne vnto euery such par­ticular, that this is not the seeking of the Lord: thou mayest seeke thus long enough, and neuer finde, the plague will incease and knocke at thy very gates: thou must humble thy selfe for this seeking, and not leaue vntill thou doest it in the Lords manner. What a motiue may this bee vnto you brethren (not to meddle with others not within the compasse of our congregation) euen the whole rabble, Sabboth-brea­kers, whose practise it is, and hath beene, time out of minde, to buy, and sell [...], and ride on that day: sweares, who haue pox, and plague, and wounds, and bloud in your mouthes, vsurers, drunkards, tip­lers, mockers, scoffers, &c. who are free from righteousnesse, and the [Page 177]sworne seruant of sinne: I say, what a motiue may this bee vnto thee at length, euen now to repent; with­out this thou canst not so much as seeke the face of the Lord.

There is not one of vs here, but would bee glad of the prosperity of our Nauie: hee hath not grace shall I say? no not English bloud, that doth not wish it: wee would bee loath (if the Lord shall nor giue it successe) that the fault should bee in any one of vs: prosperity is from the Lord; for this, will the Lord bee sought vnto, he must be sought vnto in the mentioned manner. God, and thy King, and thy Country call vp­on thee this day for thine helpe. If thou seekest not, thou commest not forth to helpe the Lord against the mighty: thou art vnder the curse: Curse yee Meroch, curse yee the in ha­bitants thereof bitterly, because they came not forth. If thou seeke in thy sinnes, and not in Gods manner, it is all one, as if thou diddest not: the Nauie may sinke for all thee: [Page 178]thou art no good patriot; let this moue thee to repent and amend.

Sure I am, you would be all glad to heare of the Lords hand in the pestilence stayed: thou wouldest not haue it in the Land or Citie, not in thy Parish, much lesse in thy fa­mily or on thy person, thou wouldest doe what in thee lyeth to procure that freedome: the meanes of the Lord is seeking, and that in his man­ner, casting away thy sinnes, thou must amend: as thou doest expect that blessing, deliuerance, and to be freed of that euill, seeke: put a­way the euill of thy doings, and a­mend thy life; the sentence of the Lord otherwise is peremptory, thou shalt seeke him diligently, and hee will not be found.

Dauid maketh the question, who will liue long and see good dayes: were it made in this congregation, euery one would be ready to say I, I, the way that hee prescribeth, is eschew euill and doe good. The same question is by the Lord in earnest in this [Page 179]fearefull time, published in this congregation: Who is the man that will now liue and escape the plague? Vnto euery soule that an­swereth I, it is shewed, that he must bee a seeker of the Lord: this day behold life and death set before thee: seeke the Lord, and thou shalt liue. If thou seeke him not, thou hast no promise of life; death, by the plague, according to the word, lyeth at thy dore: Follow the lust of thine owne heart, and the pleasure of thine owne eyes, be filthy still, and yet feare lesse the feete of them that caried away thy neighbour, bee as it were in a readinesse to carie thee also.

Finally, Vse vlt. let it serue for exhortati­on vnto vs all, to get this power, and to vse it to the vttermost; in Gods manner, and neuer leaue, vntill wee haue found the Lord; as yet wee haue not sought the Lord. Many amongst vs are insensible, as stocks and stones no way moued with this iudgement; though now one, and then another neighbour bee taken [Page 180]away, though a thousand fall on our right hand, and ten thousand on our left; amongst vs there are many se­cure, peace and safety is their crie, and they goe on, adding drunkennesse vn­to their thirst. The curse of God is palpable vpon many, they sweare, and drink drunk notwithstanding.

Many, I, the most amongst vs seeke not, they haue not that power, they know not the Lord, who is the Almighty, as those in Iob? they doe not beleeue him to bee what his workes declare him, they mocke at Gods iudgements: as those sonnes in law of Lot. Naturall men are dead men, without life or liuely mo­tion, without a minde, a will, affe­ctions, a mouth, or any congruous action, to the seeking of the Lord. Seeking is a priuiledge of Gods people, of those that shall ascend into Gods hill, Psal. 24.3.4.6. and stand in his holy place, the men that haue cleane hands, and pure hearts; this is the generation of them that seeke thy face, O God of Ia­cob, they are the men, that set their [Page 181]hearts to seeke the Lord God of J srael. 2 Chr. 11.16 Sawest thon him whom my soule lo­ueth, saith the seeking Spouse. This seeking implieth that loue. Desire as new borne babes, the sincere milke of the word of God, &c. If you haue tasted how gracious the Lord is, that desire implieth and supposeth this taste. If he be risen with Christ, seeke those things that are aboue at the right hand of God; seeking, supposeth resur­rection with Christ, which suppo­seth faith: so many (God bee mer­cifull to) are dead without life, loue taste of the grace of the Lord, not set into Christs death, buriall, or re­surrection; and therefore doe not, I, cannot seeke.

Of those that doe seeke, the most doe it in hypocrisie: they are for­ced and constrained by somewhat outward, the law of man, example, Gods iudgement, then they crie as Pharaoh, send for Moyses, and Aron and pray the Lord that hee will take away this plague; I will let Israel goe. As iron in the furnace, or fire, [Page 182]they are pliable, as a dogge that is sicke, they vomite vp sinne, as a Sow washed they appeare cleane; as a bowle thrown with a strong arme, they goe forth right: whilst Gods hand is vpon them or theirs, they howle vpon their beds, they crie Lord, Lord, they seeke diligently: when once that hand is ouer, Pharaohs heart is as hard as before, Israel shall not goe; the iron is as hard as euer, the dogges stomacke is good to his vomite, and Sow will wallow in the mire; the bowle will to it olde byas, men are the same, as bad as euer, a fewe seeke, a fewe can ex­pect to finde. What euer others be, or doe, let vs doe it: though we ne­uer did before, let vs now learne, and begin. Consider his call; his expectation and looking downe from heauen, to see if we answer, his seeking, as a good Sheepheard in his ordinances (they not working) in and by his iudgements. Let the fearefull destruction wrought, and desolation threatned, in Citties, [Page 183]Streetes, Parishes, and houses, moue vs. Let the consideration of our proposition, that seeking is a meanes, preuaile with vs. Let vs consider the example of Gods Mi­nisters that are faithfull, and hum­bled, seeking Saints, with the op­portunity of this publique Fast, of this day of life, it may be wee may neuer haue the like againe. How many thousands are weekely cut off from the land of the liuing, resting from their labours, cannot seeke: theres none of this worke in the graue. Consider that if wee seeke him not, his fauour, his wrath will finde vs. Let his power and loue worke; let him not bee enforced to stay vs, to enforce vs to seeke him, as he was Israel, Psal. 78.54. It is not good prouoking the Lord, neither will it be profitable for vs. Consider if wee seeke him in his manner, wee shall finde him: the swifter we are to seeke him, the slower will hee be in iudgement to find vs. When Aaron ranne at the commaund of Moyses, [Page 184]to make an attonement, the plague ceased. When Iacob met furious Esau, and bowed vnto him, his bowels did yearne vpon Iacob. O that wee had bin so wise, when as the plague first came into the Cittie, or our land, when as God, (as Esau) came forth to meet vs: that with Aaron wee did yet runne: wee haue not sought the Lord, and therefore it is that his hand is stretched out still. Were wee swift to seeke the Lord, he would be flow to wrath, and his bowels would yearne. The Lord calleth on vs in his word, in his worke, by authority, and hath giuen some of vs purposes and bent of heart, a power in a measure, and it deede, and it is encreased, since wee haue set our hearts to seeke him: in these things wee haue beene found of him, when we sought him not: Surely the desire, I, all these are from the Lord: had hee a purpose vtterly to destroy vs, he would neuer haue or­dered things in this manner; his manner is, to prepare our heart, and so [Page 185]to cause his eare to heare: as many of vs as finde it, let it encourage vs to seeke him still, and bee vnto vs a pledge, that a time shall come we shall surely finde his face, which is our next Proposition.

10. August. 7. day.

ANd seeke my face: God (in propriety of speech) hath no face, as no hands nor body; The Scripture vseth this maner of speach condescending to our infirmitie, signifying somewhat vnto vs in our owne language: Face (as it is gi­uen to God) signifieth variously; sometimes his presence, sometimes his power, sometimes his indignation and anger, which the face is a nota­ble bewrayer of: whence Dauid, Hide thy face from my sinnes, Psalm. 51. And that of the Lord, I will set my face against them for euill, and not [Page 186]for good: some times it is taken for Gods fauour and grace; So prayer for fauour is an intreaty of the face of God, 1 Sa. 13.12. Intreat the face of the Lord for me, saith Jeroboam to the man of God: and so the man of God is said, to intreate the face of the Lord, &c. 1 King. 13.6. So in that prayer, Numb. 6.25. The Lord make his face to shine vpon thee, and be gracious vnto thee, the latter part explaneth the former: Whence Dauid, Lord lift thou vp the light of thy countenance vpon me. Psalm. 4. Euen as when a man is angry, or dis­pleased, hee will not looke on him with whom he is displeased, hee hi­deth his face, or looketh in an angry and frowning mauner, bending the brow, &c. So on the contrary, if a man be pleased he will looke vp­on a man, and that graciously hee will smile; his contenance will wit­nesse, that his inward complacencie outwardly: and in this latter sense it is to be taken in this place; the iniunction is to seeke Gods fauour [Page 187]or fauourable presence and aspect for the good they stand in need of. So that our Proposition is, Doct. That for the cure of the Land of the Pestilence our duety is diligently to seeke Gods fauour.

1 This we see is Gods prescript for the plague. Reason 1 We must seeke and seeke Gods face; according to which the precept runneth in other places (which may be our first rea­son) Seek ye the Lord & his strength, 1 Chron, 16.11. Psal. 25. seeke yee his face continually. Thou hast said, seeke yee my face: Thou had commanded mee to seeke thy face and fauour.

2 Reason 2 Hence shall we finde this the practise of Gods people in such ca­ses. Hide not thy face from me, Psal. 31.16. for I am introuble: Make thy face to shine vpon thy seruant. Lord lift thou vp the light of thy countenance vpon me, Psal. 4. And therefore are they cal­led, Psal. 24. the generation of them that seeke the face of the God of Iacob. Whose practise is written for our ex­ample.

3 Reason 3 There is no thing in vs that can deserue this or any other benefit or fauour of the Lord, no strength, or wit, or art, or worth, it must bee from the Lord, and his fauour. We are not worthy: We are lesse then the least of all Gods mercies, as Iacob: therefore doth hee call all mercies. When as Daniel humbleth himselfe in prayer vnto God, one of his pas­sages is, Dan. 9.18. We doe not present our sup­plications before thee, for our righte­ousnesse but for thy great mercies: and therefore his prayer runneth, Cause thy face to shine vpon thy San­ctuary which is desolate, Vers. 17. there being nothing in vs to procure it, wee must seeke fauour.

4 Lastly, Reason 4 the face and fauour of the Lord is the Fountaine of all good: The speciall good a people in this case standeth in neede of, namely, Life. In thy fauour is life, saith the Psalmist. Life, and all the meanes of life, the giuing of life, preseruation of life, restoring of life: It is he that doth kill, and hee [Page 189]that doth make aliue, all out of fauor. It is his fauour, that causeth vs to turne from our euill wayes: of his fauour that we haue will or deede to humble our selues, pray, and seek the Lord It is the grace of God (lapt vp in the Gospell through I sus Christ) which (appearing to Salua­tion) teacheth vs (effectually and in­wardly) to deny vngodlinesse and worldly lusts, and to liue a godly, righ­teous, and a sober life, Tit. 2.11. If God heare, it is fauour; If the Lord forgiue sinnes, it is fauour; If the Lord healeth the Land of the plagu, he dealeth fauourably with the Land; temporall life, and eternall life are in Gods fauour; Rom. 6. Eternall life is the gift of God: temporall and eternall saluation are by Gods fauour, By grace yee are saued, Ephes. 2. Good reason therefore that we should seek Gods fauour.

1 If wee must seeke Gods fa­uour for healing of the Land, and remoouall of the plague: then can we not deserue euen that at the [Page 190]hands of God: No, not those that are Gods people. Deserue the plague we doe, its remoouall wee cannot: Fauour and mercy are op­posed and will not agree. Daniel in his prayer, in their desolation denieth his owne merits, his owne righteousnesse, and establisheth Gods great mercies. Which as it may helpe vs forward in the first dutie, humbling of our selues: So it sheweth our inabilitie to merit greater matters, spirituall deliue­rances from sinne, its guilt or pu­nishment, spirituall blessing, as e­ternall life: he that cannot deserue the lesse, cannot descrue the greater: if temperall life be of fauour, eter­nall life: Which is shewed in this that the Lord prescribeth seeking, and that of his fauour, It is true the promise is made to humbling our selues, prayer, &c. righteousnesse, as the qualitie and disposition of the person to whom it is made, not as merit. Against those merit-mon­gers, children of pride, who tell of [Page 191]merrit of eternall life, who pleade condignity, and otherwise tax God of iniustice, not in regard of his co­uenant and gracious promises, but it worth.

2 If seeking Gods fauour bee a meanes of healing the Land of the plague, then when as the Lord shall send the pestilence vpon a Land, there the face and fauour of GOD may be said to be valed and hid. God may be said to withdraw his fauour: consequently Gods hand being in this iudgement, now vpon our Cit­tie and Land, we may be said with all in a sort without Gods fauour: what a man seeketh for effects wan­ting, a man hath not in regard of the effects wanting, and in this sence I am sure our consequence is true. O therefore the miserie of our Land, of our Cittie this day, and the foule­nesse of those sinnes which procure this iudgement, the plague, when as withall, the soule, the face, and fa­therly countenance of our Lord. The euill we suffer, and smart vnder, [Page 192]the plague, a great euill; we see it in the effects, the present effects on euery side shew it: besides in expli­cable euils at home, it maketh vs a strife vnto all our neighbours round a­bout vs: it depriueth vs of the fa­uour of men: but whats all the rest to this, that we are depriued of the fauour of our God: When wee be depriued of Gods fauour, what wonder is it if wee bee depriued of the fauour of men: seeing God hi­deth his face, it must necessarily bee that we be sore troubled, Psal. 30. that we be a company, as those may, go­ing downe vnto the pit, Psalm 143.7. The ioy that ariseth from Gods fa­uour, is more then theirs, whose corne and wine, and oyle encreaseth: the losse of Gods fauor a greater cause of griefe, then the losse of corne, or wine, and oyle: in Gods fauour is life, without it death; the fauour of God is better then life it selfe, the losse of Gods fauour more bitter then death. A great punishment it is for a childe to bee put out of the fauour [Page 193]and presence of his Father, to haue a charge to see his face no more; or not to see his face, a gracelesse child, a childe that hath but affection of nature will thinke it so. When as Absolom (hauing slaine his brother Amnon) fled to Geshur, and had bin there three yeares; as a man bani­shed from the face of his father, it could not bee but a great affliction. It was so in the iudgement of Ioah, but a spectator; who therefore out of pittie, deuised a way to bring home the banished: yea, when as Absalom was come home to Hierusalem, and yet confinde, commanded to turne to his owne home, and not to see Dauid his fathers face. It was a great trou­ble to Absolom, so great, that hee could not beare it any longer, and therefore (after two yeares being in Hierusalem in that manner:) hee sendeth for, and enforceth Joab to come and goe for him to the King, and his message sheweth his trouble. Say wherefore am I come from Geshur? Jt had beene good for mee to haue beene [Page 194]there still; 2 Sam. 14.24.32. Now therefore let mee see the Kings face, and if there be iniquity in me, let him kill me. He compareth it with banishment, and chuseth a triall, I, death it selfe rather: Is it such a misery to loose the face of a man, and is it not greater to loose the face of God? Is it so much to be without the fauour of an earthly fa­ther: and is not more to be without the fauourable countenance of our heauenly Father? will a childe, a naturall childe, an vnnaturall rebel­lious childe as was Absolom, grieue so much for the lesser, and shall not wee much more for the greater? What a cause haue wee then of this Cittie, of this Land, of griefe? how may wee crie out and complaine as the godly woman: Our glorie is de­parted, our glory is departed. Who can but trauell with paine, as that wife of Phinies. 1 Sam. 4. What was the paine she suffered, or cause of ioy for a childe borne, so long as the Arke of God is taken? shee will call that sonne Icabod; the glory is depar­ted; [Page 195]thats her sorrow: and whats the plague and its desolation, that it taketh away husband or wife, or childe, or friend, that we enioy all these, and what euer else, so long as Gods face is gone. We may call all these Ieabod, and crie, our glory is departed: Wee must preferre this as our greatest griefe. O that wee know, and were sufficiently sensible of this losse, what an hatred would it breede in vs of sinne, all sinnes, the sinnes which haue procured this plague? It would make a man ab­horre Sabboth-breaking, swearing, cursing, drunkennesse, idolatry, a­dultery, &c.

It would appeare, who are the bane and burthen of the Land, the rotten and accursed members of a Cittie. The light and heate of fire in Winter wee cannot be without: they were enemies to the Common­weale, that did hinder the same: much more if a man could hide from a Land, the rayes and beames of the Sunne: what are you who [Page 196]withdraw the face, and shine of the countenance of God; when as you cause the plague? you cause the cause of the plague: the withdraw­ing of Gods face, you hinder the re­medy and cure of the plague, Gods fauour and face: which is to bee sought for.

3 Let it moue vs to seeke, and to seeke Gods face, and withall to take vp all other duties required of God, as ingredients in the seeking of Gods face. It is not euery seeking, and so not euery seeking of Gods fauour that will finde his face. I haue shewed the former already, and yet will not bee sorrie to goe ouer the same againe, seeing I finde them particularly applied by Gods spirit, to the duty in hand, seeking Gods face.

Generally the man that seeketh Gods face, must put away sinnes, specially such as cause the plague. One iudgement threatned for sin, is the hiding of Gods face. Deut. 32.20 I will hide my face from them, I will surely hide [Page 197]my face in that day, Deut. 31.18 for all the euils they haue wrought.

As the Lord saith, hee hath done: Your iniquities haue seperated between you and your God, Isa. 59.2. and your sinnes haue hid his face from you, that hee will not heare. Isa. 64.7. Ier. 33.5. Thou hast hid thy face from vs, and consumed vs, because of our iniquities. If this hiding Gods face be a fruit of sinne, we must not look to finde Gods face seeking in our sinnes.

It is a truth of euery sinne liued in without repentance, I finde in­stance in idolatrie & adulterie, as the Lord doth threaten it, so the people shall say, Are not these euils come vp­on vs, Deut. 31.17 18. because our God is not amongst vs. Ier. 18.17. And so J will shew them the back and not the face in the day of their ca­lamity: idolaters may not seeke. And so for the other sinne. Ezec. 39.24 Accor­ding to their vncleanenesse, and accor­ding to their transgressions, haue I done vnto them, and hid my face from them. And you may obserue other particulars in that 59. of Isay: this [Page 198]is layde downe in my Text, there is no seeking to God with sinnes, ex­cept it be for the subduing of them, or else remission. As we must put away sinne, so wee must come with required qualities: Repentance is one, and that a generall one: that hath the promise of Gods face: The Lord your God is gracious, and mer­cifull, and will not turne away his face from you, if you returne vnto him. When as man turneth his backe vp­on God by sinne, the Lord turneth his face from that man: when as man returneth againe to the Lord by amendment, the Lord returneth in regard of his face to him. 2 Chro. 30.9. Hee is gracious and mercifull, and will not turne away his face if yee returne. And therefore the Churches prayer is, (and it is three times itterated in that Psalme.) Psal 80.3.8. & vlt.) Turne vs againe, and cause thy face to shine vpon vs. Im­plying that, a requisite quality. And if God answer not in that, we can­nor expect Gods fauour in any con­sequent mercie.

A particular is prayer, such as we before spake of, that hath the pro­mise. Hee shall pray vnto the Lord, Iob 33.26. and he will be fauourable vnto him, and he shall see his face with ioy. Psal. 22.24. He hath not hid his face from him, but when he cried vnto him, he heard it. Yea, the prayer that findeth Gods fauour, must haue hunger and thirst mani­fested by trouble and complaint in its want, and for its attainement. Thou diddest hide thy face, Psal. [...]0. and J was sore troubled. It cannot but trouble a man to lacke such a treasure: There­fore Dauid, Psal. 13.1. How long wilt thou hide thy face from mee? Psal 44.24. Wherefore hidest thou thy face? hide not thy face from thy seruant, J am in trouble. Psal. 69.17. All these are the complaints of one mourning in his prayed, and as it were vexed. A wicked man valueth not Gods fa­uour, seeketh it not, or coldly: an vngracious childe lightly esteemeth the face of his father: there is no­thing that can trouble a gracious childe of man, or God more then the missing of Gods fauour.

2 He that seeketh Gods fauour, must remember that he doth it with his heart: hee must seeke not onely with desires, and so his voyce and cries: but withall these must issue and flowe from the heart. Psal. 27. Mine heart answered: Thy face Lord will I seeke, Psa. 119.58. Psal. 27. I entreated thy fauour with mine whole heart, O be mercifull vnto me.

3 A man must seeke Gods face with feare, not that of seruants and slaues, but of sonnes mingled with the loue of God. Did hee not feare the Lord, and besought the face of the Lord (the Prophet of Hezechiah) and so the Lord repented him of the euill that hee had pronounced against them: Ier. 26.19. The feare of the Lord is excel­lent, and must not be left out.

We must not forget the chiefest, Faith in Iesus Christ: Hee is the Sonne of Gods loue, all acceptation is in the beloued. The voice from heauen must bee heard and obeyd, which sayeth, Math. 3. This is my welbeloued Sonne in whom J am well pleased.

Lastly, wee must be patient, and perseuere in seeking, Gods face is not by and by to be found. GOD will haue man to chew sin, to con­sider what an euill it is that hideth his face: hee will haue a due price put vpon it which wee doe not so much in its enioyment as want: he will beget a greater purpose and care of keeping it, and therefore will be sought with patience. I will waite vpon the Lord, which hideth his face from the house of Iacob, Isa. 8.17. and I will looke for him: and the precept is, Seeke his face continually.

Wee are this day assembled to seeke Gods fauour in the remoueall of the plague, and curing our Land, and withall a blessing for and vpon our Nauy, (As Gods fauour is the cause of one, so it is the fountaine of the other. It was God (saith the Psalmist) that did driue out the Hea­then, and plant. Israel in; they got not the Land in possession by their owne sword, neither did their owne arme saue them, but thy right hand and thine [Page 202]arme; and the light of thy countenance because thou hast a fauour vnto them. As therefore Dauid did then, wee must now, Thou art my King (O God) command deliuerance for Iacob; Psal. 44.23.4, 5. tho­row thee will wee push downe our ene­mies, and treade them vnder that rise vp against vs, for I will not trust in my bowe.) Wee would willingly obtaine, we must seeke Gods fauour in this manner, and hereby may we iudge of successe. Haue we put away our sinnes which hide Gods face? do we seeke it with returning, with prayer, doe we mourne in our pray­er, doth our hearts answere, thy face Lord will we seeke? doe we seeke with feare and faith, and are we re­solued to perseuere? Then knowe that we haue the promise of hearing of forgiuenesse, and of healing the Land.

In a little wrath for a moment haue I hidd my face from thee. Isa. 54. [...]. A little wrath, if wee regard our deserts, and that but for a moment. That may make thee patient. When Da­uid [Page 203]hid his face from Absolom, Hee desired to see him, and to goe forth vn­to him. It is sayd, That the soule of King Dauid longed to goe foorth to Absolom. Surely wee may as safely say it with reuerence of the Lord: His soule longeth to goe forth vnto his Church, to shew it his face: neither is his face altogether hid from vs as appeareth this day.

But if it bee otherwise with vs we haue not the graces, we come in our sinnes to seeke the Lord, how can wee looke to finde the Lords face? In that very respect away with sinnes, and returne, and let vs all pray, to that ende Turne vs (O Lord) and cause thy face to shine vp­on vs.

Thus much for the third duty, and its obiect.

After-noone Sermon.

ANd turne from their wicked wayes. These words containe our fourth and last requisite: in which we haue two things expres­sed.

1 An Action, in the word Re­turne.

2 The obiect, Wayes, set foorth by their qualities, wicked wayes.

Wayes in this place is a Meta­phoricall speech, it doth denote a mans life so and so ledd, or a state of life; a power that a man hath and it exercise or vse in a course. It is taken in a good sense, and so it doth denote grace and its exercise, thus we reade of the way of the righ­teous, and pathes of righteousnesse, and walking in the feare of God, in the lawe of God, in newnesse of life. In an euill sense for sinne and its exercise, which is called the way of the wicked, [Page 205]which is any wicked course or trade of life, contrary to the former, the olde way and the good way, and of the latter, the Lord speaketh in this place, as appeareth by the adiunct, wicked: from these a man must turne. By turning the Lord mea­neth, a leauing off that course, and taking vp an other, a contrary trade of life.

As when a man is out of his way, if euer hee looketh to come to his iourneyes ende hee must returne to the right way: So is it in this case. Sinne is auersion from the Lord, a going from him, a turning inordi­nately to somewhat else: Thus is man borne, his backe is vpon the Lord, he is thus in habit or disposi­tion of soule and body, according to this are all his motions; inward, outward, with his backe still vpon the Lord, he is in progresse by a na­turall motion, vntill he commeth to terme death, Destruction.

Now when as the Lord requireth turning, it is to set his backe vpon [Page 206]sinne, and his face towards God: and therefore the phrase vsed some­times is, returne, which infouldeth conformitie to the Lawe of GOD in soule and body, in the habite and exercise of grace.

In a word, the Lord in this place calleth for Repentance; in doing which, the manner of the Lord, is sometimes to mention one terme, as in this place, Turne from their e­uill wayes. Sometimes hee calleth for it by the other terme, Conuer­sion, Turne, or returne vnto me. Sometimes the Lord calleth for it, mentioning one particular sinne, infolding all the rest. Some­times he mentioneth one grace, in­folding all the rest: The word vsed in the new Testament signifieth, a change of the minde: and yet thats not the largenesse of its significati­on it infoldeth the former part tur­ning from sinne: enfoldeth the lat­ter part, the change of the Will, Memory, Conscience, Affections, with the motions, and the outward [Page 207]man, and for this cause it is transla­ted, (a part put for the whole) A­mend you liues. Sometimes againe, the Scripture mentioneth both termes, and coupleth them, Ier. 35.15. as Re­turne now euery man from his euill way, and amend your doings. Isa. 1.16. &c. Cease from euill, learne to doe well. When as the Lord therefore calleth heere for turning from euill wayes, hee doth imply, turning to the right way also, and so all positiue graci­ous dispositions or qualities, and their exercise, which is [...]he speciall part of repentance.

This dutie (if you obserue) hee enioyneth all the people called by his name, such as are so onely by profession, and such as are so indeed already truely turned: Euery one must turne from sinnes, euen those that are turned, more and more; euery one must turne vnto God, e­uen those that are turned, more and more; and that in regard of the power of sinne, its habit and vse, and power of grace, its habit and [Page 208]vse. And lastly, the terme is layd downe indefinitly, which is all one with an vniuersall turning from all euill wayes, and turning to GOD according to all his Commande­ments. And thus will I stand on, and handle all the particulars in their order distinctly. And first obserue: Doct. That euery course and trade of sinne, is as a way, so a wicked way.

This is cleare in the very words. Hence generally sinne is called, Psal. 1. the way of Sinners. And as many parti­cular sinnes as there are, so many particular wicked wayes, as The way of liuing. Psa. 119.29. And sometimes they beare the names of particular fa­mous men, tracing particular wic­ked wayes. The Scripture mentio­neth the way of Caine, of Balaam, the way of Iereboam, &c. Hence it is that there is mention made of particular motions in these wayes Going out of Gods way, standing in the way of sinners, they haue gon in the way of Caine: going astray, running [Page 209]in the way of Balaam, their feete are said to be swift to shed bloud, &c. From all which it is cleare, that their course of life is as a way, so a wic­ked way.

1 One reason is the deuill, Reason 1 who is vnto these a Father, a Prince, a God: in which respect, as hee hath power in and ouer them; so they at his come, and goe, and doe, as drudges ready to trace euery wic­ked way. When as Paul had layde downe our naturall state, to bee walking, &c. One reason is giuen Satan according to Satan, Ephes. 2. the Prince of the power of the ayre, the spirit that ruleth in the children of disobedience. So Christ to wicked Iewes, You are of your father the Deuill, you doe his workes. From him, was Dauids num­bring the people, and that Iudas be­trayed Christ; he filled the heart of A­nanias and Saphira, to lye, he begui­led our Grandmother Eue. He is a principle of aberration from good, and walking in euery euill way. The sinne of Elemas was, peruerting [Page 210]the right wayes of the Lord, Acts 13.10. the roote, the Deuill. O full of all sub­tletie and mischiefe thou childe of the Deuill. Himselfe stood not in the truth, he was an Apostate, a rene­gado, Iam. 8.44. Iude vers. 6. a retrograde, Hee left his ha­bitation: He goeth vp and downe like a roaring Lyon; he compasseth Sea and Land, his children are like him, & of him, and so walke inwicked wayes.

2 A second principle is the World, Reason 2 the world of wicked and vngodly men, their example and practise, their aduise and counsell, &c. Their greatnesse, their multi­tude, when as in the way to life, there are fewe, it being straight and narrow: Requiring accuratnesse, and laborious care, this way is broad and many walke therein. An argu­ment from many is strong, the Lord sheweth it in making prouision a­gainst it, Goe not with them, consent not, thou shalt not follow a multitude to doe euill. The Lord will not haue vs to stand in the way of Sinners, or walke in the counsell of the vngedly, [Page 211]they will be as a streame to carry vs with them. And the Apostle in the forenamed place, addeth another principle of their walking, accor­ding to the course of this world. Ephes. 2.

3 Man neede not seeke a cause out of himselfe, Reason 3 nature is a sufficient one, being altogether corrupt, the vnderstanding is as a blinde guide, it leadeth the will and the affections, it ruleth the mouth and actions. Euery base lust leadeth the whole man vp and downe as a beast. Co­uetousnesse will make a man runne greedily in the way of Balaam. How preuailing is vncleannesse? it is a truth of Drunkennes, or anger, of enuy, of euery lust. It is Lord and Master in euery wicked man, and he doth obey it in the lusts thereof: Deut. 29.20 all their members are instruments of vn­righteousnes vnto sin. Ecel. 11.9. Hence are wic­ked men said, to walk in the imagina­tions of their own hearts. Iude ver. 17 To walke in the wayes of their own heart. To walk after their vngodly lusts. Out of this it is (were ther no other principle) that [Page 212]it is true which is said of the wic­ked, They are estranged from the wombe, as soone as they are borne they goe astray, and speake lyes.

Finally (not to mention the iust iugement of God on some who lit­tle thinke thereon.) Reason 4 It appeareth a posteriori, and from effects. As a pri­ori, they are a malo; as Christ, from the wicked one, so they tend ad ma­lum, to condemnation, (as the Apo­stle Iames in like manner of vaine swearing:) it is a truth of euery e­nill way, it tendeth to the euill of sinne and punishment: of sinne, one action doth dispose to more; by a fewe repeated acts of drunkennesse, it is that men are habituall drun­kards. They reuolt naturally more and more, they waxe worse and worse. Of punishment, death temporall, as Death the way of all flesh. Psal. 23.14. So the path that leadeth vnto it is sinne. How pleasing soeuer that way doth seeme, it ende is death? It is a malo from euill, and ad malum to con­demnation, and therefore as a way, [Page 213]so a wicked way.

This being a truth, put it to vse, Vse 1 let it enforme our iudgements, worke vpon our affections, and so order all our liues answerably. Learne what to iudge of euery course in sinne; lying, and iugling, deceits in trading; a way, and a wic­ked way; prophane swearing, a way and a wicked way; drunkennesse a way, and a wicked way; couetous­nesse a way, the way of Balaam, and a wicked way: hatred and malice against Gods people for righte­ousnesse sake: the way of Caine a wicked way. Idolatry, though the way of Ieroboam, a wicked way: oppression, sacriledge, &c. If thou tell me it is full of pleasure, yet it is but a wicked way. If thou say it is a way to thriuing or preferment, I tell thee, yet it is but a wicked way. If thou reply the greatest part of the world, walke in it, and approue of it: yet I must answer the same, it is but a wicked way. Let this in­forme thy iudgement of euery [Page 214]course, and trade in sinne; it is but a wicked way.

It may set a worke thine affe­ctions, be afraid to sinne, it is a wic­ked way. Hate it, it is an euill way, I hate euery euill way, faith holy Dauid. It may teach thee how to speake of it; what euer names men and custome giue sinne, for euery one hath a cloake: yet in truth it is otherwise, as the Lord calleth it, thou must, if thou wilt not lie, call it a wicked way: and so for thy pra­ctise auoide it, flie it, it is an euill way. What doe I call vpon you for brethren, but that which the Lord prescribeth, to turne from your euill wayes, the argument is suffici­ent, it is an euill way.

Vnto a man out of his way (least withall he be out of his wits) it is e­nough to cause a man to turne to tell him, that tis an euill way: sup­pose beset with thornes and bryers, it is a deepe way in water, in myre, in mud: there are Dogges, Beares, Lions, in the way: there are thieues, [Page 215]&c. so ought it to be enough to any sinner, to moue him to turne, when as hee is tolde from the Lord, that his course in sinne is but a wicked way, not an euill in all wayes, else but is, I all euils in this way. Thornes and snares are in the way of the fro­ward, Pro. 22.5. destruction and mi­serie, saith the Prophet: All manner of destruction, and all misery is in this way: the plague it selfe is in this way, and therefore the Lord prescri­beth, that we turne from it: Turne therefore sinners of all sorts: be not deceiued, and gulled by the world and deuill; no, neither yet by thy deceiueable lusts. Mistrust thine owne iudgement, The way of euery man is iust in his owne eyes, Pro. 21.2. and so is the way of a foole (which euery wicked man is) Pro. 12.14. Thy mouth is out of taste, thou art but a blinde man, thou iudgest good, euill, and euill good, sweet sower, sower sweet.

If thou wilt not bee deceiued, hearken to the word of truth, the [Page 216]word of God. Consider the princi­ples: and search whether euer there came good out of euill, Can a man gather Grapes of thornes, or Figges of thistles? and thinke vpon the end, thou hast experience of the euill of sinne, and shalt haue of punishment, and if thou wilt not turne as hee, re­ioyce young man in thy youth, &c. walke in the wayes of thine heart, and the sight of thine eyes: so may I to euery vngodly man: and yet know that eue­rie way shall bee brought to iudgement, thy wayes shall bee brought vpon thine owne head: thy iudgement shall bee according to thy wayes.

Last of all, as we must turne from them, so aside from them that walke in them; Goe not with them, follow not a multitude to doe euill. Gods people are set for signes and for won­ders: Men count it strange, that wee runne not with them in excesse and ry­ot; they thinke, and speake euill of vs, as I, more then euill doers. And yet we must not goe, nor walke. If there were no other argument, to reiect [Page 217]drunkards, &c. this may suffice, it is a way, and an euill way: and so much for the proposition.

August. 17. 8. Day.

COme wee now to the fourth prescript, and that anatomized, or opened in pieces as before, that wee may distinctly giue vnto euery thing and man his due: it is in a matter of life and death, and those things require proportioned care and respect, in him that is to preach, in those that are to heare.

The people of GOD are of two sorts, onely such in regard of the outward couenant and profession, circumcised in body, vncircumci­sed in heart, or so in the outward, that they are withall in the inward couenant, professing and acknow­ledging in workes, circumcised in flesh and heart, to both these he di­recteth this precept, in regard of either terme. Whence first we ga­ther: [Page 218] That when as the Lord send­eth the pestilence amongst his people, Doct. he thereby calleth vpon them, merely outwardly, professing to turne from their euill wayes, as a meanes of auoy­ding the plague.

That there were such, I take as graunted: there were euer such as professe they know God, and yet in workes denie him, Tit. 1. the dutie is in termes laid downe.

1 It is the commaundement of God. Reason 1 Thus Isa. 1. Judah being vn­der Gods hand in fearefull iudge­ments: Your Country is desolate, Ver. 7. though rich and aboundant in outward profession, in sacrifices, &c. as you may reade at large, is called vpon to put away the euill of their doings from before Gods eyes, and to cease from euill, Ven. 16. So Chap­ter the 58. they are said to seeke the Lord as a people that did righteousnes: Yet vpon them hee calleth, to loose the bonds of wickednesse, as a meanes to his hearing: I suppose them yet in the gall of bitternesse, and bonds of ini­quity, [Page 219]which the Lord will haue dis­solued. Hence it is, that the Lord calleth vpon the Iewes, stiffe-necked, and vncircumcised in heart, Acts 7.51. Circumcise yee the fore-skinne of your hearts, & be no more stiffe-necked, Deut. 10.16. And else where, cir­cumcise your selues vnto the Lord, and take away the fore-skinne of your heart, Ier. 4.4. &c. It is the scope of the law of nature: and of euery com­mandement, which law is especially in force against the lawlesse and disobe­dient: And this commaundement of God is a reason of all other rea­sons.

2 Such ought to turne from sin, Reason 2 because sin is a cause of the plague as wee haue heard: for it, hath the Lord cut off many thousands. It is the cause of all plagues written, not written, temporall, spirituall, eter­nall. The cure of any disease, is by taking away the cause, and so it must bee of this, and for that cause hee prescribeth turning from wic­ked wayes.

3 As it is a cause of the plague, Reason 3 so that which alone stirreth vp GOD to send the pestilence, the cause, of the cause of the pestilence, hee hath bound himselfe to inflict it for sinne by his iustice: hee hath threatned it, and is bound to inflict it also by his truth; it kindleth his anger, prouoketh him to iealousie: he is of purer eyes then to behold iniquity, it is as a burthen vnto him, it presseth him downe as a Cart is with sheaues, as the Prophet speaketh: therefore he crieth, Ah, I will ease my selfe of mine enemies, I will auenge me of mine aduersaries, Isa. 1. And therefore.

4 Last of all, Reason 4 it is an enemie, that which putteth a barre vnto all other meanes, their vse, their operation, I their very being. A man cannot liue in sinnes, and humble himselfe vnder the mighty hand of God, sin raigning (as it is in euery man, that is not actually gracious) and humi­lity are incompatible, cannot stand together, feigned or outside, heart­lesse, gracelesse humility, and a life [Page 221]in sinne may (as in Ahab, one that solde himselfe to commit iniquity) the humility required, and before spo­ken of cannot: such a man cannot pray: crie, and call (as a Rauen doth vnto God) he may, pray he cannot, much lesse can it bee accepted: hee cannot pray that doth not be­leeue: his prayer is abomination. Such a man cannot seeke, hee is dead in sinnes: hee doth not know the Lord, as it is said of the sonnes of Eli: eue­rie thing hindring seeking, is pre­sent with him, things furthering and disposing, wanting. Hee doth not turne from his euill wayes, that and a life in sinne imply contradiction: he cannot seeke Gods face, thats hid from him, thats against him.

Hee hath no promise of hearing: If I regard iniquity in mine heart, God will not heare my prayer: no promise of forgiuenesse of sinnes: as hee is a God, forgiuing iniquity, transgressi­on and sins; so one that will in no wise hold the wicked guiltlesse, he that con­fesseth and forsaketh his sinnes, is the [Page 122]man that shall haue mercie. He hath not as much as one word of promise of a blessing vpon any outward meanes, Physition, Phisicke: these must be sanctified by prayer, which a wicked man cannot doe: hee hath not receiued the spirit of adoption, by which hee must crie, Abba, Father: Vnto the vncleane and vnbeleeuing, all things are vncleane, their very consci­ences are defiled. In a word, so long as a man is wicked, notwithstand­ing his profession, hee is indeede without God and Christ, and any pro­mise of good, I, without hope. So that a life in sinne, being an enemie to all the meanes of curing the Land of the plague, it is necessary that there bee a turning from sinnes, that the Land may be, or a person, healed of the plague.

1 If this bee Gods meanes, Vse 1 &c. then wicked men may here see their misery, at all times, especially now when the pestilence is amongst vs. I see not how any obstinately wic­ked man, liuing in a course and trade [Page 123]of sinne, can as much as hope that hee shall escape, seeing hee doth not answer Gods call, hee doth not vse his meanes.

True it is, man was made in Gods likenesse, in holinesse, in righte­ousnesse, there was an harmony in his soule, and meruailous consent betweene him and GOD. This po­wer is lost, a contrary seruility is contracted: hee is a vagabond from God: Sinne in a man by nature is a sole Lord, so long as hee is naturall, it doth raigne in him, hee doth with the whole will obay it, in the lusts thereof; as man is at the come, and goe, and doe, of the deuill, and walketh after the course of the world: so after euery vngodly lust, it is an absolute King, in him a Mo­narch: vnto whose lawes, minde, will, affections, life, body and soule, are as seruants, as slaues euery way, seruiceable with the Apostle, ma­keth a note of the raigne of sinne, Rom. 6.

Yea man naturall, doth not onely [Page 224]obay sinne but taketh vp Armes for it, against all opposition: hee doth so in defence of the world and de­uill, and euery base lust, his minde, reasoning part, and iudgement, is as a weapon held out, or rather a forge for all sorts of weapons, from whence all defence and arguments for sinne: his will cleaueth vnto it, as the heart of Ionathan did to Dauid, and so confirmeth the iudgement in error, his affections haue all manner of complacencie in it: the mouth venteth it, and pleadeth for it, the hand, &c. acteth it. It is a truth of euery lust, though specially of the predominant. And although it be true, that wicked men are restrai­ned sometimes from some outward acts, by naturall conscience, by a generall restraint of GOD, by the powerfull preaching of the Word, by mans Law, and the feare of man by education; by some pre­sent plague or iudgement, by want of occasion and opportunity; yet the minde and will, or power of sin [Page 225]in the soule, is neuer the lesse: so long man is vnder the power of Sathan: the power of darknesse, one that selleth himselfe to commit iniquity, a worker of iniquity, a seruant of sinne, in the gall of bitternesse, and bonds of ini­quity.

Yea, custome in sinne, is vnto ma­ny, another nature, especially in that which is predominant: repetition of actions hath brought forth an ha­bite; men are farther hardned and blinded, they take pleasure in vn­godlinesse, and reioyce in iniquity. And (that we may bring this home) this is the state of many, I feare me, amongst vs, notwithstanding out­ward profession: they serue diuers lusts. Many are habituated, and ac­customed to euill, accustomed to swearing and cursing, they cannot speake without it: accustomed to oppression & deceit, it is as a trade: accustomed to drunkennesse, vsurie is a trade, it is a truth of lying and slaundering, of scoffing and mock­ing, and all manner of vncleannesse, [Page 226]the man that runneth not with them, is a signe and a wonder, a song, a pray. Are there not amongst vs, who tread the steppes of Gods Courts, si [...] a [...] a people of God, and heare the words of the curse of Gods booke, and yet blesse themselues, crying peace, I shall haue peace, though I walke in the abominations of mine owne heart, and so goe on, adding drunkennesse vnto thirst? It is as e [...]ent as euer. What a misery is this at any time, in re­gard of all Gods curses: at this time in regard of the plague? when as the meanes to auoide all curses, and this iudgement the plague, is to turne from wicked wayes: how can these men escape any curse, auoide the plague? What a ground of pit­tie and compassion, and so lamen­tation, may this be vnto Gods Mini­sters & people, whose eyes God hath opened to see this truth? What oc­casion is now offered, with Dauid, to our eyes to g [...]sh out riuers of waters, to wish our eyes fountaines to weepe for, and bewaile them? The dishonour [Page 227]these doe vnto God, calleth for it: the destruction and slaughter, these cause of so many of themselues, o­therwise neere, and deere vnto vs; the imminencie of the iudgement, especially their blindnesse & hard­nesse of heart, being without pittie and compassion to themselues, call for it.

What a ground is this, to enforce you that heare this day, in this state to repentance, to turne from these sinnes. It is what the Lord calleth for, by all his holy Prophets, rising early, & what he calleth vpō you for now by me. Yet forty dayes (said Io­nah) and Niniueh shall be ouerthrown. It may bee said to this Cittie, now in regard of the plague, I cannot giue forty dayes, not a day nor an houre, thou that wilt escape, must now turne. It may be the patience of the Lord is bounded to this day; this call, this Sermon, and his mes­senger is to visite thee anon. What answere doest thou make vnto the call of the Lord? Whats thy reso­lution? [Page 228]If thou tell mee thy sinne is a pleasing sinne, I must oppose the plague, sower sawce; and withall, that the meanes prescribed, to a­uoyde the plague, is turning from that sinne. Thou wilt say, my sinne is a profitable sinne, all I haue came by it: mine houses, my rents, my lands, all my preferments. Thou must turne from it, notwithstand­ing if thou lookest to auoide the plague: Thou sayest, thou wilt leaue it one of these dayes. I tell thee, thou hast not an houre giuen thee, Gods messenger is at thy dore, that will not giue any further day, but presently cast thee into prison. Thou goest on, and sayest, the Lord is mercifull: It is true, but to whom? to him that liueth in his sinnes? abu­seth his mercie, that turneth grace in­to wantonnesse: No, no, he that con­fesseth and forsaketh his sinnes, shall haue mercie. Thou wilt tell mee of Christ, and the blood of Christ shed for sinners. It is a truth, but for what sinners? Such as reiect it: [Page 229]such as disgrace it, and denie it po­wer to cleanse? No no, if we con­fesse our sinnes, God is faithfull, and iust to forgiue vs our sinnes, and the blood of Iesus Christ, Gods sonne, shall cleanse vs from all sinnes: the blood of Christ purgeth the conscience from dead workes, Hee is a sanctifier as well as a Sauiour: yea, in sanctify­ing, a Sauiour from vncleannesse: Ex­cept yee repent, saith Christ, yee shall perish. O but I haue liued so long, and yet escaped? Thy measure is the fuller, thy sinnes the riper, now must thou looke for Gods sickle. But ma­ny of them that liue in such sinnes escape; theres no time past with the Lord, Except they repent, they shall perish. It had beene better for them to haue beene cut off before; they haue now encreased their sinnes, and the measure of their plagues.

Thou wilt tell mee, thou canst not leaue thy sinne, it is such a bewitch­ing thing: thou hast purposed it of­ten, thou hast trembled at the appre­hension of thine estate, and yet [...] [Page 230]sinnes preuaile against thee.

Is not this that which I told thee before? See what a straight thou art in: how is it possible for thee to e­scape the plague? I tell thee besides, it may bee thy death, it may bring thee to iudgement, and possesse thee of euerlasting plagues. Thou canst not: Hast thou a minde and a will to doe it? Diddest thou euer put to thine hand, and endeuour it? thou canst not, because thou wilt not: thou art without excuse, thy perdi­tion is of thy selfe.

To more thee to a farther ende­uour: consider that course of life of thine, is clearely sinne. It confor­meth to the world, to the deuil him­selfe: it maketh thee (a free man, otherwise bound vnto none; one that gloriest in thy freedome, as thou hast good cause) a slaue, cursed as Canaan, a seruant of seruants.

Consider the goodres of the Lord vnto thee, thou art a reforable crea­ture, a man, an husband, a wife, a Master, a Father, a Cittizen, a rich [Page 231]man, an olde man, thou hast had meanes, times, and place of know­ledge of God of thy selfe, thy sinne: threats of plagues and hell, promi­ses of forgiuenesse, and heauen, hee hath continued good to thee; ad­mirable in his patience and long suf­fering.

He hath beene, and is so yet, as yet hee still calleth and stretcheth forth his hand: as yet hee appeareth by his names or titles of gracious, mer­cifull, forgiuing iniquity, transgressi­on, and sinne, how many soeuer, how great soeuer; as yet Christ is offe­red, a Mediator, a Sauiour, an Aduo­cate, a suerty: Hoe, euery one that thir­steth, come vnto the waters, &c. And the crie of Christ is, Come vnto mee, as yet hee is neere, as yet hee may bee found: let this moue thee to repen­tance.

If thou doe not, consider thou mayest haue this call no more, this offer no more: thou mayest neuer haue opportunity of hearing more; haue none to shew thee, thy sinnes [Page 232]or Gods salues; thou mayest bee struct now, God may now shut vp his louing kindnesse in displeasure: now passe sentence, Neuer growe fruit on thee more, giue thee vp and o­uer, or plucke thee vp as a cumberer of the ground.

Consider his threats, The wrath of God is reuealed from heauen against all vngodlinesse: tribulation and an­guish vpon euery soule that doth euill. He is a righteous and faithfull God, by this thou puttest him to it, though with an Ah, I will ease mee, I will auenge me.

Consider as hee saith, hee doth, are not famine and the sword im­minent, is not the Pestilence in our streets?

Consider the Lord hath more plagues, seuen times so many more is minaced, and desolation: besides the hand of the Lord is soddaine, When men crie most, peace and safety, sud­den destruction shall come vpon them, and they shall not escape.

And yet if wee heare not God [Page 233]now, we cannot expect that he will heare vs, when as wee out of neces­sitie call vpon him. Prou. 1.24. Our prayer shall bee abominati­on. Maruell not brethren at mine earnestnesse, at the multitude of mine arguments, and wedges; I haue knotty timber to deale with, hearts harder then any stones, those that are dead, I would plucke all out of the fire, my passion is out of com­passion, I would doe what in me ly­eth, to saue with feare. In this ar­gument all our tooles are broken, their edge turned. Our cry for yeares hath beene in vaine, our strength is spent for nothing in this argument, and in vaine: My place and commission, loue of soules, mine owne, yours, and Gods imminent hand giue life to these, whilst I may speake and you heare. Whilst it is too day harden not your hearts. Hence let one, let all these arguments pre­vaile. The Axe is layd to the rootes of the trees, euery tree that bringeth not foorth good fruit is hewen downe [Page 234]and cast into the fire. The Axe, a de­stroying instrument: The Pesti­lence is layd, it is amongst vs not threatned; to the roots, it hath roo­ted vp and out many a man, Euery tree that &c. Young and old, Cedar, Shrub, Man, Woman; is heawen downe, thats the sentence of the Lord, it cannot be reuersed. God is not as man that he should repent. Ex­cept we repent, we shall perish.

After-noone Sermon.

NOw as wicked men; so Such as with their profession haue tur­ned indeed already, they must turne more and more: The Lord calleth for it, and enioyneth it as a meanes to your escape. I haue a message and arrand vnto you from the Lord: as the plague is amongst both, the prescript doth belong vnto both.

1 Reason. It is the Precept and Com­maundement [Page 235]of the Lord in all those places, wherein Gods peo­ple being vnder Gods hand for sinne, are called vpon for repen­tance. Coloss. 3. The Lord calleth vpon them, Mortifie therefore your members vpon earth. What are they? Fornication, vncleanenesse, inordinate affection, euill concupisence, couetous­nesse which is Idolatry. vers. 5. And after, But now put away all these, Anger, wrath, malice, blasphemie, filthy communication out of your mouthes. Lye not one vnto another. In this text there are great, & grieuous crimes named, to be mortified, to be deposed. To whom doth the Apo­stle speake? to the Collossians: what were they? Their life was hid with Christ in God: when Christ shall ap­peare they shall appeare with him in glory. They had put off the old man & his deedes, and had put on the newe man and his deeds. When we haue true repentance, and compleate re­pentance for parts, yet these wee must put off and Mortifie. It cannot [Page 236]be concealed nor denied, these are in the best of Gods people: To moue them, the Apostle addeth, for the which things sake, the wrath of GOD commeth vpon the children of disobe­dience: which is a shaking of the rod: euen as it is with the Master of a family, being offended with a lewd seruant, he threatneth him, hee layeth him on; and withall, if a child shall haue in any degree an hand in the like, he doth threaten him, and it may bee deale vnto him some blowes, and that with the same rod or staffe, that he may amend: right so is it with our Lord, when as he is prouoked, though he beare long, at length he visiteth, sometimes with one iudgement, sometimes with an­other: in wrath be payeth the wic­ked, in loue hee chastiseth the godly: euery sinner whom he doth receiue, he doth chastise, euen they for sinne are sicke, and weake, and a sleepe: and all for this end, that they may amend: our Apostle telling the Colossians, that the wrath of God commeth vpon [Page 237]the children of disobedience, willeth them to beware, and to mortifie their corruptions, to turne more and more from them.

Thus the Lord to the Churches, Repent, or else I will come against thee shortly: Euen the Churches which haue large cōmendations otherwise, haue somewhat amisse, must repent, or else, &c. O Hierusalem, Ier. 4.14. saith the Prophet, wash thine heart from wic­kednesse, that thou mayest bee saued; how long shall vaine thoughts lodge within thee? Where the scope is by Gods fearefull iudgements, to moue Hierusalem, Gods owne Church, stil to cleanse the soule from sinne. This is that circumcision of the heart, &c. called for, that mortification, that crucifying and deading of the flesh, and the lusts thereof; that put­ting away, that putting off, that cast­ing away, that which hindreth; that washing, and cleansing, and purifying of hearts and hands, called for: yea, the rending of the heart, to the disso­lution of the bonds of sinne more [Page 238]and more; all which, and that in ca­ses of extremity of danger, are com­manded them that are so already: and therefore.

2 They are called vpon for this, Reason 2 because euen this hath the promise of life, it contrary threats of death. O Hierusalem, Ier. 4.14. wash thine heart from wickednesse, that thou mayest be saued. Saluation eternall, and so much more temporall, doth depend vpō it. If you liue after the flesh, saith the A­postle to the Romanes, you shall dye: but if you by the spirit shall mortifie the deedes of the flesh, Rom. [...].13. you shall liue, at least temporall death is threatned, and life promised.

3 Because these corruptions, Reason 3 and their motions are the cause of the pestilence in them, it is cleare in Israel, it will bee hard, say none of them were smitten with the plague; it is certaine in Dauid, his vnmor­tified pride, prouoked the Lord to cut off seauenty thousand: And at Co­rinth, some (who when they were iudged of the Lord, were but chaste­ned, [Page 239]that they might not be confounded with the world) were sicke, dead, and a sleepe for sinne.

4 Remnants of corruption, Reason 4 and their deedes in Gods people hinder them in the vse of Gods meanes: pride opposeth humility, lusteth a­gainst Gods spirit in that respect, riseth vp, and exalteth it selfe to its power, and sometimes swayeth, lea­deth Dauid captiue, to the num­bring of the people. And hence it is that there is disturbance, disorder, and all imperfection in our hum­bling our selues, according to the strength of the one, the other is weake.

It hindreth our prayers, it setteth vpon faith and hope, raiseth doubts, dismayeth, and discourageth the soule. It floweth in to by stealth our very prayers, making vs to aske amisse, to spend vpon our owne lusts: It grieueth the spirit, and quencheth as it is able the holy flame thereof, prayer. It maketh unwilling to pray, and vnable to hold out, the [Page 240]hinderances that way are many, it hindreth seeking Gods face, causeth him to hide it from them: it flyeth Gods face, as it vtter enemie and destroyer. It is directly opposite to all righteousnesse, without which we cannot pray, nor seeke the Lord, I to Gods hearing. If I Dauid re­gard iniquity in mine heart, God will not heare my prayers. And there­fore.

Finally, Reason 5 mortification disposeth a man vnto the Lord, that great Physitian: to life, to his fauour, in which is life: his residence is in that soule, his respect to that person, to their prayers: Thus saith the high and lof­tie one, &c. I dwell with him that is of a contrite and an humble spirit, &c. What is a contrite heart, but an heart broken, grinded in regard of corruptiō, which is as an hard stone, in which lust is tamed, and brought vnder, in dissolution: the heart it selfe for substance is not broken, nor yet the grace in it, but corruption. I dwell to reuiue, to giue spirituall [Page 241]life, and temporall life is lesse. A broken and a contrite heart, O Lord, thou wilt not despise, Psalm 51. And for all these Reasons, this prescript in this time is, and must bee dire­cted to them.

1 Learne hence that there is in Gods owne people, Vse 1 those that are turned from sinne, that which is truely and properly sinne. It were vaine either by word or worke to call vpon man to turne from that which is not; to mortifie and kill it, to put it off: that which is not can haue none of these affections: it were to bid a man to fight with his shaddow; afflictions were vain, that which is not cannot bee purged by them. If any confesse actuall sinnes in wordes or deedes, I demaund, whence these come, and whether, if it were not in the heart, it could be in the mouth, or life? Out of the aboundance and treasure that is in the heart, the mouth speaketh. I demand, whether it were not an vniust thing to smite them with sicknesse, weak­nesse [Page 242]and sleepe, being the fruits of sinne? Were there no experience of Gods Saints vpon earth; that one Text, Colloss. 3.5. where the Apostle calleth on them to morti­fie their members, fornication, and vncleannesse, &c. (vnlesse they de­nie them Saints, or their members sinnes) is enough to conuince blind Papists, who teach that after Bab­tisme there is no thing remaining, which is properly, and formally sinne.

2 It sheweth a reason of Gods proceeding by the pestilence a­gainst such as are truely his owne, Vse 2 and for exhortation vnto them, that they will answer Gods call, and vse his meanes. The reason of it, is some sinne vnmortified and vntamed, in regard of some degrees, and the deedes thereof, not turned from. You may say they are Saints, It is a truth of euery childe of God, and yet euen they sinne, and for that cause are sicke, and weake, and a­sleepe. Which is to be laid downe [Page 243]as a certaine conclusion for the iu­stification of God, and condemna­tion of our selues.

For the second, exhortation; this being Gods prescript, hearken vn­to it, and obey it. I speake vnto you that are within, that are indeed cal­led by the name of GOD: Your eyes must not be onely on the sinns of others, and your mouthes open on them, but on your selues; your hearts, your thoughts, your words, your owne workes. I am sure you looke in an especiall manner to bee preserued, that the Lord acknow­ledge you, that the Lord would put a difference between you that serue him and those that serue him not: you suppose that if you be taken a­way, roote, the sore at lest, in the mouthes of prophane ones, mockers, haters of religion, who will be readier to gather, as poyson, that sinne, such sinnes as haue beene named, are not the causes of the pe­stilence, and so not sinnes: seeing euen you that protest against them, [Page 244]are notwithstanding taken away, and you doe well. I haue desired that they, euen mine enemies, Gods e­nemies, triumph not ouer mee, saith Dauid. You would haue Gods marke and token of good vpon you: when as the messenger of God passeth our steerts, that it passe ouer you; that if any men maligne you, they may see it and bee ashamed. You professe your selues an obedient and tractable people, willing to know, and to doe GODS will, and are so if you bee Gods people in­deede: shew it in harkening to Gods call, and in the vse of his meanes. What those sinnes are, your selues can best tell: I could be contented not to publish them in Gath, but the Lord willeth that wee cry aloud, that we tell Iudah of her sinnes. Hee hath somewhat against the best of vs, amongst vs their may be some Achan, some accursed thing, from whence it is that the Lord doth not heare vs, but swee­peth euen of vs away.

Is their not in you some preua­lent corruption or lust; which most of all swayeth; suppose couetous­nesse, pride, enuie, anger, vnclean­nesse, or the like; and their deedes varnished and glossed with many faire colours, and walles of defence, as Figgleaues, and are you not iust­ly open to taxation for them? Are there not amongst you all, those, an­ger, wrath, malice, enuie, and vn­charitablenesse, and their fruits: because of difference in iudgement, and that oftentimes in indifferent things, doth not your face or coun­tenance shew it? Besides words and deeds, one scarce acknowledg­ing the other a brother, though o­therwise of the same houshold, faith and workes? I wish this taken into consideration: Is there not amongst you, backebiting, slandering, false witnesse-bearing, and deceiuing, and the degrees of the spirit, of de­traction, euill thoughts and spea­ches, and that against dignities?

Are there no corruptions with­in [Page 246]your compasse conniued at, vn­purged in your trades and callings, children, families? Neglect or lit­tle respect to familier duties, in Husband, Wife, Father, Child, Ma­ster, Seruant, according to relati­ons? (Though particularly requi­red, and punctually set down) to the peace of the Familie, flowrishing of the Common-wealth, and orna­ment of Religion? Is there not much neglect of publique worshipe, in Gods Ordinances, and priuate prayer? Is not Gods Word sligh­ted too much? are there not vnpro­fitablenesse, vnworthynesse, vn­cheerefulnesse, and vnthankefulnes, and a thousand more euils in some degree or other, more or lesse to be found in you.

And let not any man rise vp, and conclude, I wrong Gods children, the things are neither so nor so; and I withall discard them from being Gods Children. Let God bee true, and all men lyars. I could bee more particular; Is is not before the Lord? [Page 247]Is not Gods hand in the Plague a­mongst vs? Is it for no thing? Is there not a cause that we inquire, that I crie? Doe I alone speake of these things? Haue wee not all in our Consciences lamentable experi­ence? Doth not the Apostle, Col­loss. 3.5. &c. say as much to and of Saints, such as when Christ shall ap­peare, shall appeare with him in glory? Doth hee not call vpon them, To mortifie their members vpon earth; and instance in Fornication, vnclean­nesse, inordinate affections, euill con­cupiscence, and couetousnesse? In an­ger, wrath, malice, filthy speaking, cursed speaking, lying? Are not these their members, and to be mortified? Doth not Saint Paul tell of a Mes­senger of Satan sent to buffet him? of a lawlesse Law in his members re­belling, and leading him captiue vnto the law of sinne? Do [...]h hee not cry out of himselfe, O miserable man that I am, who shall deliuer me from this body of sinne? Were these in the Collossians and Paul, and shall they [Page 248]be thought a slander, to say they are in vs? Were they Saints, notwith­standing, and may it not bee so with vs? It is a truth, let no man build er­rour therevpon, on the right or left hand, the onely thing I exhort vn­to, is to mortifie them; they are wicked wayes, euen in Gods chil­dren, and euen they must turne from them, as they expect to e­scape the plague.

1 That thou mayest doe it: First, labour to see and know corruption, all corruptions in thee, the predo­minant, thy Goliah, that which most of all, and oftenest to the apa­ling of thy soule, defieth the holy one of Israel, the spirit, and it fruits.

Howsoeuer originall sinne bee equally in euery man by nature, and looke in what measure one lust is mortified, or cast off, euery one is, yet there is somewhat, whence it commeth to passe, that euen in Gods children one corruption is, that which beareth sway more in one then another.

Places wherein a man is borne and bred, encline more to some one sinne then an another, the Cretians are alwayes, liars, slowbellies, saith Saint Paul: What Nation is there, but it hath a note of some preuai­ling and dominering sinne?

A mans constitution hath a great stroke in this matter, according vn­to the preualencie of some of the humors.

Some are hereditarie like some dis­eases, drawne with the constitution from parents, and it is seene in a like preuailing in disposition.

Some are suckt in with the milke from the Nurse, according vnto the humor or disposition, of whom the childe is, wee know it by experi­ence, and can giue examples of it.

Vnto some wee are enclined by youth, as lusts, therefore called lusts of youth; to other by age, it hath ma­ny vicious inclinations.

Some take place in vs by our trades, other from examples of supe­riours, [Page 250]or companions; and of this also wee haue experience, some out of an acquired habit, gotten in youth by custome and repeated actions, liued in before regeneration; which though in them haue their deaths blow, and are mortified, yet haue no small swinge; and with the rest spoken of, is not vsually buried wholy in that sence, consumed and wasted away, vntill a man be buried and laid in his graue.

Well brethren, bee it whatso­euer, that wee may kill it, wee must first labour to know it, thou must be conuinced, it is, it is sinne, and thine: Who can hate that, put it downe, or starue it, which he kno­weth not?

1 And to helpe thee to know it: First, thats thy predomi­nant, which most of all boyleth in thoughts, and if not in words and deedes, yet in secret, and not ob­serued (or hardly) motions of the eyes: by these fruites, their kinde, thou shalt know the roote, the fore [Page 251]that is in thine heart.

2 It is that thou art lothest to leaue, most of all tempted vnto, art least able to resist, that most of all hindreth a sincere and entire walk­ing, or course with God. It is that which Conscience most checketh thee for: that vnto which the Lord doth most of all proportion his fa­therly visitation, and it may bee seene by a spirituall eye.

It is that the soule most of all plotteth about, whose foments haue best entertainement.

Haue recourse vnto the word, it light, and the discoueries that doth make vnto thy soule. Hearken vn­to friends: Enemies sometimes will tell thee the troth, when friends will not, pray that the Lord will conuince thee of it.

In the vse of all which meanes, know that thou canst not be too iea­lous of thy selfe, or inquisitiue: lusts are deceiueable, strangely attired, the Lord doth not in vaine giue that aduice; bee not deceiued. Is thy ser­uant [Page 252]a dogge? saith Hasael, not ac­quainted with himselfe. The heart of man is deceitfull aboue measure: who can find it out, but the Lord?

August. 24. 9. Day.

PRoceede wee now. When as thou hast found thy corruption: In the second place it is required, that thou substract and withdraw all those things which may foment and nourish the same. It is a policie in warre to take an enemies passages, to stop them, to blocke them vp a­gainst all farther strength, and force of confederates: hunger-staruing of a Cittie this way, is a speciall meanes to enforce a Citie to yeeld: The same policie is commended to vs in this case, and must bee vsed a­gainst all confederates of sinne, that so wee may hunger-starue it, and cause it to yeeld. The strength that corruption hath from without, is properly from those confederates, [Page 253]the deuill, and the world, the men of this world, the vngodly pleasures or profits of the same. Euery speci­all corruption findeth here a friend, and some speciall foment, which may be knowne by that which was spoken of before, thats it which doth stirre that lust vp, and awaketh it, draweth it out, setteth it a work, affordeth it delight and content­ment. If it bee couetousnesse, it is some occasion, or matter of exces­siue gaine and great aduantage: if it bee vncleanenesse, it is some ob­iect sutable, or opportunity. And so of the rest. To these must a man that will mortifie his sinne, haue an especiall eye: all our vse of meanes else our prayers, and our teares will be but vaine, except wee looke dili­gently to these things.

For this cause are wee to looke vnto all our ports, or the porters of our soule, the senses, to make a co­uenant with them, to sweare them, touch not, taste not, handle not, heare not, see not, &c. is good ad­uice: [Page 254]These our senses are the dore­keepers, and haue the keyes of our soule. It is a dangerous thing to ad­mit of p [...]rly, on any termes or of­fers, or conditions of peace, it will disturbe thine inward peace, raise ciuill warre in thy members, and hinder thy peace with God. Reiect therefore, and put them by, in, and at the first; check thy senses failing, and in the very beginning quench those motions within thee, that are stirred vp. Nip them in the bud, kill them in their birth, or concep­tion rather: mercy in this case to them, is cruelty to thine own soule, and a seede of misery. They are young Babilonians; what euer they seeme, their reall crie is against Gods building in thee; Downe with it, downe with it, euen to the ground: And for that cause, are they as an Engine raysed against our walles. Serue them as they will serue thee else, happy is the man that taketh these, be­ing young ones, and dasheth them a­gainst the stones. They are the gene­rations [Page 255]of vipers, if we kill not them in their conception, they will en­danger our life in their birth; giue the waters no passage, no not a little.

Too fewe Christians look to this duty, wee open our selues to the world, vnto the deuill, we giue way, we admit occasions, we seeke them: with Dauid we are in our turret, wee looke, we lust, we send for satisfaction: with Peter, wee get vs in to the high Priests Hall: we put our selues vp­on triall: what wonder is it if de­niall of Christ followeth? A fewe make a couenant with their eyes, as Iob: That abstaine from place and presence, as Joseph of his whorish Mistresse: and how can wee looke for the mortification of corruption? Man cannot touch Pitch, and not bee defiled, carrie fire in his bosome, and not bee burnt: nourish occasions of sinne, and yet die vnto it.

3 There is required that wee arme our selues, and call in our con­federates for assistance. Put on, saith [Page 256]the Apostle, the whole armour of God, that yee may bee able to stand against the wiles of the deuill: Ephes. 6.11.13. take vnto you the whole armour of God, that yee may bee able to stand in the euill day. Wee must haue armour, Gods armour, the whole armour of God, and it must be put on, and vsed to.

Aboue all (saith the Apostle) take the shield of faith, Ephes. 6.16 it is of especial vse; all the rest of Gods graces are buck­led to that, and set a worke by that. Faith maketh the Word of GOD profitable to a soule; it maketh Gods Law profitable in its discouery of sinne, and due punishments, which are of a dreading and appalling na­ture to sinne, As the hand-writing against the wall to Baltazar; It will put it out of countenance, it will as­swage it heat, and cause the whole man to tremble.

It hath answerable effect in the Gospell, and those things that are lapt vp in the same Gods grace and fauour: Our God, Iesus Christ the Captaine of our saluation: in pro­curing [Page 257]and getting strength from whence, Faith is of excellent vse.

For our better vnderstanding, and helpe in this matter, you must remember, that when GOD in his time of loue passed by vs in our blood, and said, soule liue, and made a Coue­nant; one speciall promise made, was for compleate saluation; not only to take away sins guilt & pow­er, but staine also. He promised to saue vs from all vncleannesses; par­ticularly hee vndertooke the taking away of our hard heart, the whole hard heart; To cast downe euery strong hold, to bring downe euery ima­gination opposite vnto the sole rule of Iesus Christ, and that against all opposition: For this hee became our God; Whatsoeuer is GOD (Grace, Mercy, Loue, Truth, Po­wer, &c.) became ours. What GOD promiseth hee hath giuen Christ to accomplish for vs, to vs; in whom he became ours, (for God is first the God of Christ, and in him our GOD) Hee hath giuen him a [Page 258]witnesse vnto his people, a Leader, and a Commander, a compleate Sauiour, who vndertaketh that matter, and maketh it good. Hee gaue himselfe for his Church, that hee might clense it, that he might present it a glorious Church without spot or wrinkle. He dyed and was buried (whence the death and buriall of sinne) hee rose, aseended, and is exalted a Prince and a Sauiour, to giue repentance as well as remission of sinnes. To make Faith of these particulars besides the ear­nest and pledge receiued, the spirit of Christ, we haue Gods promise, wee haue GODS oath, two immutable things: Wee haue the Sacraments, Baptisme and the Lords Supper.

Now the speciall vse of Faith is, as to cleaue vnto God in Christ, To liue in him, to walke in him, rooted, and grounded For accomplishment; so by Prayer to goe vnto God in [...]e­sus Christ, as a confederate for help. This our Lord taught in that petiti­on, Deliuer vs from euill: and when we pray, that the Kingdome of God [Page 259]may come, we desire him a sole King, a Monarch, not onely that hee rule in the middest of his enemies, in our soules, but that hee put downe all, and reduce all to subiection.

When as therefore we haue found sinne, that sinne; and by Gods gra­cious assistance, haue done what in vs lyeth, to resist that which may nourish sinne. Finding at any time our owne weaknesse: (For who are we, that we should be able to wra­stle with flesh and bloud, with the world, with Principalities and pow­ers?) Be strong in the Lord, and in the power of his might. Cleaue vnto him, call vpon him for auxiliatie forces; acquaint him with thine enemies, their confederates, their strength, thy weakenesse complaine vnto him often, and beseech his as­sistance: as hee calleth vpon thee in his Word, and by his chastis­ments, to kill sinne, to turne more and more from sinne; so doe thou call vpon him by prayer for assi­stance: as he putteth thee vpon it [Page 260]now with the plague, put him vpon it with prayer; put him in minde of his vndertaking to saue, to take away thine hard heart, to tread Sa­tan vnder thy feet. Remember him of his promises, and of the pillars there of his Attributes. Thou hast said thou art gracious, thou didst ap­peare by the name of God Almighty. Oh let the power of my God bee great: put him in minde of his oath, Thou swarest vnto thy seruant: thou didst sweare vnto me when thou becam­mest mine: put him in minde of his Signes and Seales, make vse of Baptisme, (which a fewe haue recourse vnto) it in this sense sa­ueth vs: haue frequent communi­on with Iesus Christ in our Lords Supper: vrge that death of Christ, the purchase of Christ, claime it is a Legacie, a due Legacie, and greatly needed. Liue by Faith in the Sonne of God for all these, in his death, in his buriall, in his re­surrection and session at the right hand of GOD, exalted to giue it [Page 261]vnto you: contemplate the death of Christ often for sinne. Looke by faith vpon him, wounded and bro­ken, pierced, pierced by thee. It will make a man to haue small lust to sin. It will make a man to mourne. It is an infallible truth, all these are pur­chased by Christ, and promised by the Lord, and shall bee infallibly ac­complished to euery Christian soule; And yet for this will hee be sought vnto. The truth is, because we are so carelesse in the life of faith, and haue so little quickning by Gods di­rect means, word, sacraments, pray­er, fellowship with the Saints, hee leaueth vs to our selues, that wee may not trust in our selues. He send­eth all sorts of afflictions, this of the plague, and as a most skilfull Phy­sition altereth nature, and maketh it to worke together for our good: by sending the plague on our body, hee cureth a plague sore, that is, in our soule.

And surely brethren, this is a pre­uailing meanes: Paul buffeted with [Page 262]a messenger of Father, prayeth three times, often; Ephraims crie was, con­uert mee. O Lord, and I shall bee con­uerted: Thus Dauid in the 51. Psalm, is an earnest suter for mercie, mercie in forgiuenesse, mercie in purging the staines of his soule. He confesseth and complaineth of his conception in sin, and crieth often, Wash me, purge me, as from the guilt, so from the po­lution and remnant of corruption in his soule; it is that which Christ taught vs, as before: and indeede of the prescripts of the Lord in this place; of which also before.

Now to moue vs vnto this worke in the vse of these meanes. Consi­der how pleasing and profitable so euer thy lust doth seeme, it is sinne, a transgression of Gods law: It is a defiler, and a polluter of thy soule: It is the cause of all actuall sinnes, thoughts, words, deedes. It is nou­rished by the world and the de­uill, wicked damnable destroying m [...]anes. It is the especiall enemie thou doest finde, or can bee in the [Page 263]world. What is the deuill? what the world? what their assaults and temptations? if it were not for lust, they could haue no place in thee that is it which openeth thee to the world, and betrayeth thee to the deuill. Consider it is a prime cause of all thy disquiet and discontent, the chiefest troublehouse any man hath; the disturber of peace, ioy, and com­fort, the rayser vp of doubts and feares; for hence it was that Paul cried, O miserable man that I am, who shall deliuer mee? It will persecute thee, as Saul did Dauid, and make thee many times to conclude, that it will at length make an end of thee. It is the speciall cause of the speciall temporall hand of the Lord, that doth follow thee. It is that which is opposite to the image of God in thee, which lusteth against the spirit, which sighteth against thy soule, the greatest enemie to thine enti [...]e, ho­ly, and comfortable walking, and cause of thine halting and limping progresse in Christianity; It grie­ueth [Page 264]Gods spirit, it quencheth it holy flames; Jt hideth Gods fatherly face from thee: It in a word brought Christ from heauen, attached him, bound him, led him before Annas and Caiphas, Herod, and Pilat, buffeted him, scourged, and crucified him. The one halfe of these causes or conside­rations, is enough to cause enmity to man, were it against our body or goods. It would kindle anger, it would burne, it will make one to speake and strike, to kill and slay, to turne and runne too from it, if that would serue: All of them in a mat­ter of the weale of soule and body, may cause vs to doe so, a great deale more.

Consider thy promises & vowes, the first vow thou diddest make in baptisme, when as thou didst giue vp thy name vnto God: namely, thy forsaking the deuill, and all his workes, thy maintainance of warre against sinne, as Israel was bound a­gainst Amaleck from generation to generation. Consider thine owne [Page 265]actuall doing it at thine entrance into couenant, or baptisme into Christ: wherein thou being called, diddest runne and answer with thine heart vnto God. Thine often renu­ing of the same, and sealing it vp a­gaine to God in the Supper of the Lord: these promises are bonds and obligations vnto this duty.

Consider yee are a people in coue­nant with GOD, members of Iesus Christ, such as haue receiued the spi­rit of adoption, such as haue had the first fruits, the peace, and ioy, and comforts of the same, and expect all the rest, theres not one of these, but is a sufficient motiue: I beseech you by the mercies of God, Rom. 12.1. If there bee any consolation in Christ? if there bee any fellowship of the spirit? 2. Phil. 1.2. If you bee risen with Christ? I, your life is hid with Christ in God. And when Christ shall ap­peare, yee shall appeare with him in glory: Mortifie therfore your mem­bers, &c. Put away all these, anger, &c. Lye not one to another, Col. 3.5.

Thats not all, they are that may, and doe moue, indeed such as are so. Grace appearing to saluation, accor­ding to it degrees and measures; teacheth vs to denie vngodlinesse and worldly lusts, &c. The loue of God doth constraine, that man in whose heart it is shed abroade. If any man be in Iesus Christ, hee is a now creature, olde things, I all olde things are past, he is dead with him; our olde man is cruci­fied with him. Those that are Christs, haue crucified the flesh with the lusts thereof, hee is buried with Christ, the whole is in it consumption, moulding, as a corpes in a graue, the whole body of sinne shall be destroyed. Jf the spirit of Christ be in you, the body is dead be­cause of sinne. As we expect, and will make good those comforts, we must take vp this duty.

Finally, consider the defire you haue to liue, to escape the plague, that GOD should now put a diffe­rence, and acknowledge you; shew some good token for you, turne from sinnes more and more; your [Page 267]turning from sinne, is his prescript against the plague.

After-noone Sermon.

VVEe haue not yet done with the terme, from which we must turne; Let our pro­position be that, when as the Lord cal­leth vpon vs to turne from sinnes, Doct. he re­quireth that wee turne as from our owne, so from the sinne of all others. And this also is the prescript of the Lord, and his intent, as shall ap­peare in our proofe of it, which is built vpon this ground. Reason 1 Because a man may be punished, not so much, or onely for his owne personall sinnes, as for the sins also of others, and wee cannot question, but the Lords call is for turning, from what­soeuer sinne may cause or continue his punishment.

1 That the former is a truth, will appeare: First, because the Lord proclaimeth himselfe in that man­ner: [Page 268] The Lord strong, gracious, mercifull, &c. visiting the iniquity of fathers vpon the children, Exod. 34.7. and vpon the childrens children, to the third and fourth generation.

2 This is one of his threats, and a reason annexed, to enforce the ob­seruation of the second Commaunde­ment: Exod. 20.5. I am a iealous God, visiting the iniquity of the Fathers, &c.

3 It is that which the Lord is ac­knowledged, to be by Prophets: so Moyses and Ieremie. Num. 14.18 Ier. 32.18.4

4 It is that which the Lord hath often, and ordinarily done. Besides, that great and vniuersall visitation of the iniquity of our first Father Adam, vpon the world, he hath pu­nished particulars: for the iniquity of Corah, Numb. 16.27.32.33. &c. It is said, they, their wiues, and little children, and all the men appertaining vnto them (the earth opening her mouth) were swallo­wed vp.

For the iniquity of Achan, Psal. 7. Gods hand was vpon Israel. For the sinne of Saul and his bloudy house, the Lord [Page 269]sent three yeares famine in the dayes of Dauid. For the sinne of Dauid, Dauids childe by Bathsheba shall dye: For Dauids shedding the blood of Vriah by, &c. The sword shall neuer depart the house of Dauid: for Dauids numbring the people, the Lord smote downe seauenty thousand men at one time in Jsrael with the plague. For the sinne of Salomon, God did rend the Kingdome from his posterity, and gaue it to Ieroboam: For the sinne of Ieroboam, the Lord did cut off from Ieroboam the man that pisseth against the wall. I might shew it in many particulars else more. Thus the Lord threatneth, and hath done.

And for that word fathers, in the second Commandement, I suppose the meaning to bee as in the fifth Commandement. It encludeth all su­periours, and thats not all but infe­riours sinnes by a parity of reason: for the sinnes of Elies sonnes, GOD visited Elie the Father: and when as the Lord was wroth with Jsrael, he [Page 270]let loose Sathan to moue Dauid to number Israel. And the Scripture is cleare, that it went ill with Moyses for Israels sake.

Indeede an whole land or fami­ly, &c. are as a body, in which mem­bers haue community; the actions of the part are the actions of the whole, and there is a kinde of con­sent and concurrence of the whole, euen as it is in a body: Suppose there be a command or conniuencie in a superiour; if there shall be con­sent, counsell, example, approba­tion, excuse, defence, commendati­on [...] in all which respects, there may bee a concurrence in sinne, a kinde of ioynt stocke, and so the one open and lyable to the personall aberration, and transgression of the other.

By all which, it is manifest, that God in many cases doth punish the sinne of one vpon another, and ther­fore that wee may escape punish­ment, when as the Lord calleth for turning from sinne; he calleth, and [Page 271]we must answere, in turning from the sinnes of others.

But you will say, it is iniustice: Obiect. This is according to the Prouerbe, The Father, eateth sowre Grapes, and the childrens teath [...]are set on edge. Where also the Lord saith expresly, that the Child shall not beare the ini­quitie of the Father.

This obiection is made, Answer. Ezek 18. and euen there also shall you finde the answer. Our proofe is a truth of the Sonne that walketh in his Fathers steps; and the exception or obiection holdeth, in case a Sonn shall not walke in his Fathers steps; which, what is it but the prescript of the Lord in this place, and a proofe of this matter?

Now then it will be demanded, Quest. in what this repentance doth consist, or how a man may turne from the sinne of another?

I answer, Answer. it consisteth in disposi­tion or readinesse of soule, and also act of ceasing or parting from all others sinnes knowne vnto mee, in [Page 272]minde, iudgement, will, affections, and (which is the other terme or part) a disposition and act of con­trary good, in all the foresaid parts, with contrary profession, accor­ding vnto my place.

Thus in Ezekiel, the Lord hauing expressed a wicked Father by his sinnes, speaking of the sonne ex­empted the punishment of the Fa­thers sinne, describeth him by con­trary actions, denying and depar­ting from his fathers sinnes known. A seer of all his sinnes, vers. 14. One that hath not eaten vpon the moun­taine, one that hath not lifted vp his eyes to the Idols of the house of Jsrael, that hath not defiled his neighbours wife, that hath not oppressed any, nor holden the pledge, neither spoyled by violonce &c. that hath not receiued vpon Vsurie, &c. and then on the other side, hath walked in my Sta­tutes, Of such a Sonne he pronoun­ceth, He shall not dye for the iniquitie of the Father he shall surely liue.

And it is worthy our considerati­on, [Page 273]to take notice how Gods people haue expressed their contrariety. Of Lot liuing in Sodome, it is said, hee saw, and heard, and was vexed in his righteous soule from day to day, for their vnlawfull deedes. 2 Pet. 2.8. In the ninth of Ezechiel, those that are exempted from that iudgement, are said to bee such, as crie, and mourne for all the abominations done in the Cittie. Mine eyes, saith Dauid, gush out riuers of waters, because men keepe not thy law. Hither may we referre their confes­sions, as of their owne sinnes, so of the sinnes of others: In sinne was I conceiued, and in iniquity did my mo­ther bring me forth: his originall sin, that which came from Adam. Thus Daniel confessed his sinnes, and the sinnes of his people Israel, wee and our Fathers, &c. are often found in the confessions of GODS people. Psal. 106.

Adde hereunto the complaints of Gods people vnto God: So Eliah, the children of Israel haue forsaken thy couenant, throwne downe thine Altars, [Page 274]and slain thy Prophets with the sword, 1, Reg 19.10.

Of this kinde are the priuate whisperings of Gods people, in the Church of the Iewes, of matters which sometimes may not safely be spoken, or borne. Then they that feared the Lord, spake often one vnto another, Mal. 3.16.

Yea, the secret opposition of soule, when as the mouth is put to silence; the prudent shall keepe silence in that time, for it is an euill time, Amos 5.13. And thus may inferi­ours depart from the sinnes of their superiours.

Hither vnto may we referre, de­parting by aduice and counsell, by dislike, by reproofe, according to a mans place. Iob suffered his seruant to contend with him. A Magistrate must by reproofe, and execution of iudgement. A Minister ought to reproue in his place, keeping his bounds, and so both are cleare: if they doe not, the people shall dye in their sinnes, and their blood will be [Page 275]required at both their hands.

1 If the Lord call vpon a people, Vse 1 to part with the sinnes of others, as a meanes of healing the land of the plague. take notice of this cause, the sinnes of others, and the misery of many in these times in this re­spect; as if our personall sinnes were not enough, we may be enfolded in the sinnes of others; and for those sinnes, the plague may be inslicted vpon vs. by this doctrine, there is a new discouery of danger to supe­riours, inferiours, and equalls. ma­gistrates, besides your owne sinnes: you may bee in danger this day for the sinnes of such as are vnder you. it may goe euill with you, as with moyses, for the peoples sake. mi­nister besides thine owne sinnes, thou mayest bee in danger of the plague for the sinnes of other, in thy family, in thy charge, it may goe euill with thee for their sake. ma­ster of a family, besides the danger thou art in for thine owne sinnes, it may go euill with thee for thy wife, [Page 276]children, or seruants sake; and so contrary, or on the other side infe­riours, besides the euill you are open to for your owne sinnes; it may goe euill with you for your superiours sakes. Companion, besides the dan­ger thou art in, for thine owne sins; It may now goe euen with thee, for thy companions sake; when as the Lord calleth vpon vs, to turne from the sinnes of others: what doth he but discouer a danger, for, and in re­spect of the sinnes of others?

What remaineth, but that all of vs, as alwayes, so now take notice of that danger, that we may auoide it. A wise and a prudent man fore­seeth the plague, and flyeth from it: It is neere vs, euen at the dores; and how may this be done, but by Gods aduice, turning from the sinnes of others. As a way to this, knowledge and notice of the sinnes of others is to be taken, and an enquirie to bee made: What may bee that sinne, those sinnes. Vpon this ground Magistrates are to examine in their [Page 277]places, and to finde out such sinners and sinnes: that which the Lord spake to Ioshuah, is counsell giuen by the Lord to them: the tribes, fa­milies, housholds, are to bee enqui­red vnto, I, euen particular men. Dauid did by prayer enquire of the Lord the cause of famine, and the Lord answered him, the sinnes of Saul, and his bloody house. When Achan was found, he was troubled: the sonnes of Saul were deliuered to the Gibeonites, and hanged vp: The famine did cease, the Lord went a­gainst Aie, with the men of Jsrael.

When Solomon came vnto the Throne, hee tooke notice of offen­ders, 1 King 2.33. brought their blood vpon their owne heads; and so promised vnto himselfe, that vpon Dauid, vpon his seede, and vpon his house, and his owne Throne, shall be peace for euer from the Lord.

The same is required of a Mini­ster in his place: hee is to see his owne sinnes, I, and to examine the liues of others, his family, his Pa­rish, [Page 278]or people: Hee is to crie aloud, not to spare: hee is to cause them what in him lyeth) to know the sinnes of their Fathers. Ezek. 20.4. Of all men in place according to the same: of Masters of families vpon whom primarily this fault resolued lyeth heauie.

The same is the duty of inferi­ours, according to their places, and seeing they haue no power to re­proue or redresse: vse those wea­pons of Christians, prayers & teares to God; let these be witnesses of our contrary mindes wills, and affecti­ons: In thy closet thou mayest con­fesse thy sinnes, and the sinnes of the people: with Eliah thou mayest complaine: These armes, a childe, a seruant, a subiect, may take vp a­gainst a Tyrant, and a bloody per­s [...]cutor. Let the world see that thy life is contrary.

This is that which the Lord cal­leth vpon vs for this day, and wee must put in practise. Tell mee not now, that thou wilt breake Gods law in any point, because others [Page 279]doe; a Master, a Father, a Minister, a Magistrate, a multitude, liue not by examples of men, but Gods lawes: Ezek. 20.18 Walke not in the statutes of your Fathers. In this case it is not good to obay man, to be the seruant of man. I am the Lord your God, walke in my statutes. God is greater sub­mission vnto superiours is euer li­mited in the Lord. Euery Christian indeede is a man bought with a price, hee must not be the seruant of a man in this sence: hee is redeemed not with corruptible things, such as men giue siluer and gold, but with the blood of Iesus Christ, as of a Lambe without spot. And from what, hell, and sin? Vaine conuersation, 1 Pet. 1.18. euen that which is receiued by tradition from Fathers. If a man follow the sin of his Father, he shall beare his punishment, fol­lowing the generation of his Father, he shall neuer see light.

Let the saying and doing of the Lord moue vs to this duty: his pre­sent imminent hand, as wee would not haue others in relation to vs cut [Page 280]off for our cause: superiour, thine inferiour, people, wife, childe, ser­uant, friend, inferiour thy superi­our; Master, Father, Husband, Mi­nister, Magistrate, turne thou from thine owne sinnes: Yea, as thou respectest thine owne life, turne withall from the sinnes of all others. It is Gods prescript for the plague, to turne from our owne sinnes, and the sinnes of others.

August. 31.10. Day.

COme wee now to the other terme of Repentance, and so our Proposition is, Doct. When God sen­deth the Pestilence amongst his people, It is not enough to turne from sinnes, but there is further required at their hands, as a meanes of curing the Land, reformation and amendment of life: And this is,

1 Gods Precept and Comman­dement in all places where hee cal­leth [Page 281]vpon vs and prescribeth Repen­tance, wherein he calleth for conuer­sion, turning, or returning to the Lord. It is the scope of GOD in all his Commandements, the affir­matiue part is amendment. The Ne­gatiue precepts infould the Affir­matiue, which is amendment: some­times both termes are expressed, e­uer to bee supplied. Rom. 12.9. Abhorre that which is euill, cleaue vnto that which is good; Put off the olde man, Coloss. 3. put on the new man: Let him that stole, steale no more, but labour with his hands. And so to the purpose, as the Lord calleth: Cease to doe euill, Isai. 1.17. he addeth, learne to doe well: Seeke good and not euill, and so liue. As they must loose the bonds of wickednesse: Amos 5.15 so they must deale bread vnto the hun­gry, Isai. 58. and bring the poore into their house. And in this place the terme ad quem is amendement.

2 It is called for, Reason 2 because thats it which hath the promise; all promi­ses, positiue blessings and deliue­rances, Who is the man that would [Page 282]liue long, Psal. 34. and see good dayes, let him escbew euill and doe good. And so be­fore in the place of Esay and Amos; when as Iohn the Baptist prescribeth meanes to such as come vnto him, To stye from the wrath to come, hee calleth for Repentance: That is, (not excluding turning from sinne) A­mend your liues, (as our Church right­ly giueth the same in the Booke of Common prayer,) Bring foorth fruits worthy amendment of life. And when hee hath threatned the Axe, he inferreth, Euery tree that bringeth not foorth good fruit, is hewen downe and cast into the fire. Not to beare evill fruit is not enough, it must be good fruit or else cast into the fire: And when as the Apostle had said, There is no condemnation to them that are in Iesus Christ; Hee describeth the subiect, Such an one as doth walke not after the flesh but after the Spirit. Rom. 8.1 Amendment hath the pro­mise of temporall deliuerance, it hath the promise of eternall deliue­rance, and therefore it is a meanes [Page 283]prescribed & called for by the Lord. Reason 3

3 Because the want of it is sinne, and so a cause of the Plague, which must be taken away by a suplie of that want: It is sinn (a transgressi­on of the Lawe) which requireth the presence of that power & its vse; it is lesse then what's commanded, & so a fault: Such is want of humility, Prayer, seeking the face of God: In all which positiue graces, holinesse and rghteousnesse are ingredients, (as we haue heard) euen these and the like defects are the cause of the Plague: and therefore,

4 Amendment is called for, Reason 4 be­cause it is the meanes it selfe inioy­ned and prescribed, I, an ingredient vnto euery one of the same: Whats humbling of a mans selfe, but the ex­ercise of humility, turning vnto God according to that Commande­ment, possitiue good? And the same may be saide of Prayer, and seeking the Lord: The Prayer that is in­ioyned, hath ingredients, Fayth, Hope, Charitie, Holinesse, Righte­ousnesse, [Page 284]&c, as we haue heard: All positiue graces and amendment, the like is true of seeking. These are the meanes of GOD, disposing to his hearing, to his forgiuing, to his healing the Land of the plague: and therefore it is not enough, or all that the Lord calleth for, when as hee will haue turning from sinne, there must bee reformation and a­mendment of life, to the curing of a Land of the Plague.

Which (as it instructeth vs in the nature of true repentance, Vse 1 and iu­stifieth that snarled at saying of Lu­ther, Optima poenitentia nova vita. Stoppeth their mouthes who ex­clude amendment, and conuinceth many in the world neuer to haue re­pented.) So it reprooueth some, and may be a ground of exhortation vn­to all at this time, not onely to turne from sinne, but to amend their liues.

Reproofe falleth vpon many, vp­on most, they are the olde men, they are turned from no sinne, nor pro­portioned [Page 285]vnto God in any Com­mandement. God looking downe from heauen seeth all gone out of the way, a few that doe good. I would that a­mongst our rabble of sinners, there were to be found one taking vp this preseruatiue against the Plague. Where is that man whose trade hath beene a breach of the Sabbath (be­fore against Lawes of GOD and man) in buying and selling, kil­ling, doing the workes of ordi­nary calling, that is now turned from that sinne by Gods call, That remembreth now to keepe holy the Sab­bath day? What Idolater is there who is turned from Idols to the ser­uice of the liuing God? That man that did not feare an oath, that now feareth it, and honoureth that great and glorious name, the Lord our GOD? That man that was an A­dulterer, that liueth chastely, and possesseth his vessell in holinesse, as a member of Christ, as the Temple of the holiest? The Vsurer and Oppres­sor, a man of that common trade, [Page 286]that he is so wrought vpon by Gods hand, that hee forsaketh that sinne, That giueth his euill gotten goods vn­to the poore, or resolueth with Za­cheus on restitution? I might run through the rest. I might demand it of Magistrates, Ministers, Masters of Families, of husbands, of wiues, &c, in regard of relatiue, ordinari­ly required duties to man; and pri­uate duties of Families to man and to God? I am afraide, a few answer the call of God. Did wee but exa­mine our selues, our selues must confesse it. Indeede brethren, let vs examine our selues, bring home this word; as the Disciples at a speech of Christ, let vs demand of our selues. Is it I? haue I answered this call of God? haue I vsed this meanes? If I finde purpose, indea­uour, and practise, according to thy measure, and the sinceritie of that endeauour, thou mayest finde comfort, and expect that God will heare, and forgiue thee thy si [...]nes, and be gracious vnto the Land, and [Page 287]so be encouraged to perfect thy satis­faction in the feare of God.

But if vpon examination thou doest finde it otherwise, thou art still the same man, and doest not a­mend, thou art vnder Gods re­proofe, and canst not expect at this time to escape Gods iudgement, the plague, and that thou hast not thus repented, thou must repent.

Consider it is that which thou art called vpon by the plague, as many as are smitten, and die about thee, as reall voyces call vpon thee to a­mend thy life: they say, except thou bring forth good fruit, thou shalt bee hewen downe.

Consider it is the Lords intend­ment, in being still patient towards thee; why did he not meet with thee first, and cut thee off, when a thou­sand haue falne on one of thine hands, and ten thousand on the other? Why did it not? Why doth it not come neere thy dwelling? Theres no reason in thee, it is onely in gods patience, which therefore suffereth long, that [Page 288]thou mayest amend. Out of this, it is that in effect, hee saith, Let him alone one weeke longer: let him haue one Sabbath more, and one day, or opportunity in publique of seeking God more: let him haue one dung­ing and dressing more, one gracious shower more: Let him haue the call and space of one Sabbath more, and the example of one neighbour more. If these meanes worke reformation well: Jf not, plucke him vp as a fruit­lesse tree, as a cumberer of the ground: Let Gods patience leade thee to repen­tance, and execite thee to a nend.

Consider there is no priuiledge in the world without this, that can exempt thee, not all thy riches, these die. It is not thy youth, children die: It is not thy strength, strong men smitten, expire and die. Thine health hitherunto cannot, many are spared many weekes, and yet dye. Baptisme and comming to the Sup­per cannot; such comming thither vnworthily, die: commers with­out amendment, come vnworthily, [Page 287] eate and drinke iudgement: it is a wonder, if for that very cause they be not cut off, and die.

It is not thine hearing Gods word, or treading his Courts: as the Apostle in another case I may. Cir­cumcision profiteth nothing, nor vncir­cumcision. If any thing preuaile, it must be a new creature: amendment of life.

Consider without amendment of thy life, thou canst vse none of the Lords meanes; without this thy prayer and seeking the Lord, are vaine; thy fasting and humbling thy selfe in vaine. Suppose Gods hand vpon thee, what canst thou doe but crie, Lord, Lord, will that helpe thee? nothing at all, except thou doe the will of the Lord: Psal. 50. Vnto euery wic­ked man, saith God, what hast thou to doe to take my word, or name, in thy mouth, being a man that doest hate to be reformed?

Thou canst not vse meanes thy selfe. I pray thee who shall vse them for thee? thou wilt send to thy Mi­nister [Page 288]or neighbour: If thou amend not (suppose they pray) what helpe can come vnto thee? No man can regularly pray while hee hath no promise, as long as thou doest not amend thy life, thou hast no promise: What shalt thou be the better if an­other pray?

Besides, Gods pestilence is as a plaister: the Chirurgion putting on the one, aymeth at the cure of thy body: the Lord sending the other at the health of thy soule. The plai­ster may not bee taken away, vntill the sore mend, vnlesse it bee to put on another, nor may wee looke for the remoueall of the plague, vntill our liues doe amend, vnlesse it be to send another.

It is true, we must pray one for an­other: for forgiuenesse of sinnes, and the healing of the Land: but if it be according to Gods will, it must bee first for repentance, and so for for­giuenesse of sinnes, and the healing of the land. Thats the course thou must take for thy selfe, if God heare [Page 289]thy prayer, thou must first amend. I, that the prayers of others, for thee, may preuaile with God for forgiue­nesse, &c. thou must see that thou a­mend. The plague was neuer taken away in mercy, but iustice rather, where men doe not amend.

Neither may we now trust in ly­ing words (as the most doe) of faith, and hope, the spirit, Christ & Gods mercy, so long; these are lying words, as we doe not amend. Nei­ther let man say, I doe repent, or be­leeue such as say one may, when as hee doth not amend. It is not the stroke vpon the breast, when thou doest sweare, and saying, I crie God mercy. It is not thy sighing, nor euery sorrow indeede, (much lesse griefe like the sicknesse of a dogge causing him to vomite) not euery shaking with feare of hell, as a man in the fit of an Ague; it is no one, nor all these, or more, I, or any thing else, that a man may in this sence safely trust vnto: they are as lying wordes, so long as a man [Page 290]doth not amend.

The faith thou doest talke of seue­red from this, will not saue thee: true faith that saueth, is a liuely faith, a purifier of the heart. It hath all good workes: the man that is dead and buried with Christ, is risen with him also, and that by faith of the operation of God, Col. 2.

Thy tattle of a good hope, is a ly­ing word, without this whosoeuer hath this hope, purifieth himselfe: it is, and produceth, amendment of life. If any man be in Iesus Christ, he is a new creature If the spirit of Christ bee in thee as the body is dead, because of sinne, the spirit is aliue: grace ap­pearing to saluation, teacheth as (what was spoken of before) deniall of vn­godlinesse and worldly lusts: so (which is the matter in hand) to liue a godly, righteous, and a sober life. The repen­tance Christ calleth for, is, amend­ment of life: thats it which confor­meth to Christ: hee loued righteousnesse, and hated iniquity, and pro­ueth vs the people of God. The re­pentance [Page 291]that shall stand for true, and good before God, is amendment of life. Thou hast none of all these indeed, that hast not amēdmēt of life. Thou dishonourest the Gospell, and grace, and Christ, and discreditest all the rest: vnto whatsoeuer soule in these effects the Gospell com­meth, there are all manner of good fruits: Col. 1.6. It is fruitfull from the day that they heard, and knew the grace of God in truth.

Finally, if thou without amend­ment, escapest this hand of GOD, thou must looke for a greater; thou hast beene vnder the hand of God, thou mayest fall into the hands of man, thou hast beene deliuered from a Lyon, and shalt meete with a mer­cilesse Beare; the little finger of GOD in his next iudgemēt, shall be thicker then his loynes: this a cha­stisement, and it was as with whips, the next shall be a punishment, and it shall be as with Scorpions. It was one plague. The Lord will send vpon thee Land, Cittie, Parish, par­ticular [Page 292]soule, seauen times so many plagues more, I, many times se [...]uen times so many plagues more: and at length desolation: and though thou liue now, thou shalt die, and thy death shall bee eternall. Theres no condemnation to them that walke after the spirit: there is nothing else vnto them that walke not after the spirit: The Ax is laid to the rootes of trees that bring not forth good fruit, they shall be hewen downe and cast into the fire: that fire is an vnquenchable fire, there shall bee weeping, and way­ling, and gnashing of teeth: If thou hast no feare of the plague, and canst withall dwell with euerlasting burnings, continue in thy former courses, and doe not amend: and yer remember that God calleth for it now from thee, and that one of the prescripts of the Lord, whereby a man may escape, is, to turne from our euill wayes vnto God, and so to amend.

After-noone Sermon.

AS yet we haue not gathered all the Propositions which are in this last prescript. Our next Is, Doct. when the Lord sendeth the Pestilence amongst a people, he calleth vpon them that are turned vnto the Lord, to turne vnto him more and more, and that as a meanes disposing to hearing, &c. and healing of the Land. This ariseth from Gods sending the pestilence a­mongst those that are truely his, and calling vpon them to turne vnto GOD: that is, Reason 1 they must turne more and more.

1 And this in the first place is the Precept of the Lord, Gods word and his rodd ayme at one and the same thing. It is Gods Comman­dement in all those places, wherein they that haue grace are called for it in a farther measure, 2. Pet. 3.18. to growe in grace, to perfect sanctification, to a­bound [Page 294]in the workes of the Lord. 1. Cor. 15. vlt. Not to fal vpon particular graces which I might be large in. Reu. 22. Let him that is righteous be so still; and hee that is holy, let him be holy still, grow in know­ledge &c. To the meeke of the earth, Gods precept is, seeke meekenesse; to them that haue wrought Gods iudge­ments, Ephes. 3.2.3. seeke righteousnesse.

In all those places wherein hee threatneth and executeth his Iudge­ments, chastning his owne: this of the Plague which is as a fire and a furnace to purifie and refine Gods people, to extract drosse, the pru­ning hooke of GOD. Christ is the vine, wee the branches; God the Husbandman, Iam. 15.2. euery branch that bea­reth fruit in me, my Father purgeth, that it may bring foorth more fruit. They are as a dogge vnto vnruely beasts, the meanes whereby hee in­tendeth to reduce vs straying, and to keepe vs foorth right, and for­ward in the way.

2 Because thats it which hath the promise of the Lord. Reason 2 The Lords [Page 295]Promise is made to returning sim­ply; it doth hold more strongly, where there is turning more and more. In this place if we consider the subiect already turned, the pro­mise of healing is made to turning more and more. It is cleare in the Prophesie of Zephanie, Zeph. 2.3. Seeke yee the Lord all yee meeke of the earth, which haue wrought his iudgements, seeke meekenesse, seeke righteousnesse: and then the promise followeth, It may be you shall bee hidd in the day of the Lords wrath. Wherein by the day of Gods wrath (as the plague is) the promise of God of hiding is made vnto a farther see­king of meekenesse and righteous­nesse.

3 Because, Reason 3 not onely the want of grace, or turning to the Lord, but of degrees, is sinne. The Lord in his Law commandeth perfection of parts and degrees; whosoeuer commeth short in degrees of the Law, Conti­nueth not in all the Commandements, and he is accursed. GOD may for [Page 296]want of degrees of the power or habit of garce: I, for defect or want of acts it vse or exercise, take aduantage against his owne. And hath, as on Zachary, for the want of an act of Faith, Luke 1. As on Moses and Aaron for want of a par­ticular sanctification of the Lord, in that place at that time; as vpon the Corinthians, Who for that cause were some sicke, some weake, some a­sleepe. We cannot conceiue them, simply vnworthy, altogether with­out quallity and complement. If God cause such in that case to sleep, and they shall neuer awake, such as shal not be condemned in the world to come, must bee vnderstood, of failing in degree, or measure, or some acts. The want of it being a cause of the plague, it must be re­mooued; indeauour for grace and acts more and more must be put for the healing of the plague.

4 Because turning is a meanes, Reason. as we haue heard before, the more grace the stronger the meanes, the [Page 297]speedier the effect. Where there are many hands there is light work, forces vnited are strongest, the greater faith is, &c. the more fer­uent prayer; the greater the sup­ply of the spirit of prayer is to vs, the more may it be powred out; the more humility, the greater humili­ation: and therefore

It may bee sayd, Obiect. the promise is made to grace, the least measure whereof is so Therefore it seemeth impertinent to stand vpon de­grees.

First I answer, Answer. the consequence is lame, it is pertinent, and that which followeth is, the promise is made much more vnto a great mea­sure, as we haue heard.

Secondly, 2 But the scope of the Lord in this is to decipher, true Conuerts, whose propertie is to turne vnto God more and more by his meanes and working, and ex­clude others from that number who doe not so; and withall, to stirre vs vp to co-worke with him, to that [Page 298]ende, in perfecting our Sanctifica­tion; and to iustifie him when as he shall at any time in any chastisment take aduantage of vs, as wee by wants giue him often times cause.

1 Learne hence: Vse 1 first, that our graces, and so conuersion vnto God who are regenerate, are not in re­gard of degrees perfect: were they perfect, we needed no precepts, nor spurre, nor rodde; this violent meanes of purging, that wee might bring forth more fruit. And hence we may argue,

1 I argue, That inherent righ­teousnesse, (being imperfect) can­not be the formall cause, or that by which wee stand iustified before GOD, which Romanists teach, and that there is another righteousnesse to be sought after, by which that may be done; the perfect righteousnesse of Christ imputed and giuen vnto vs, put on by faith, which Papists de­nie and call putatiue.

2 Secondly, I argue, that so long a regenerate man cannot perfectly [Page 299]in regard of degrees, and doth not fulfill Gods law against the same Romanists. Were the question of perfection of parts, It were none: they fought against their shadow in that controuersie, it must be vnder­stood of degrees which are imper­fect.

3 I argue, that good work can­not bee condigne and meritorious causes of eternall life, against Ro­manists, especially those that teach it, without relation to Gods graci­ous couenant and promises in Iesus Christ, there is lesse then is com­maunded, which is sinne, whose con­digne stipend is eternall death.

And what will become of the do­ctrine of supererogation, which tea­cheth doing of more. If wee did all, it were but perfection required: we are seruants, wee did what wee ought, and were to be punished, if wee did not so much. Let vs disclaime our owne righteousnesse; all our righte­ousnesse is as a polluted cloath: Let vs looke that we be sound, not hauing or [Page 300]trusting vnto that, but the righteous­nesse of Christ liue by faith in it in him, because our righteousnesse is imper­fect. Woe be vnto the most commenda­ble life of any (if GOD setting aside mercie) should enter into iudgement with it.

2 It may bee a ground of our iu­stification of the Lord in these times, Vse 2 wherein hee maketh such a breach vpon his owne people: it is a truth, many other causes may moue the Lord, and this cannot pre­iudice their eternall saluation, and yet this must bee acknowledged a cause: It may make euery mouth dumbe, seeing it is his righteous doing.

3 It may serue for reproofe, Vse 3 in­struction, and exhortation, reproofe, euen of the Lords, who answer not Gods call, who vse not his meanes; which of vs are not open vnto it? Who can put it off? Which of vs haue searched and tried our wayes, and turned vnto the Lord?

Finding our selues many degrees [Page 301]short of the perfect holinesse and righteousnes, required by the Lord, haue enforced our selues in the bent and purpose of our soules, to a nee­rer proportion vnto his Comman­dements? What hath beene added to our faith, hope, charity, prayer, peaceablenesse, especially if wee consider the meanes, this hand and scourge of the Lord? Wee must all confesse, it hath beene the mercie of the Lord, that wee haue not beene con­sumed. Let vs submit vnto this re­proofe, humble our selues vnder it, and all things threatned and deser­ued, and bee stirred vp by it yet to reformation, in the vse of good meanes.

Grow by this in faith, in hope, in charity, &c. in the grace most oppo­sed to thy preuailing sinne: if it bee lust in chastity, if pride in humility, if it be couetousnesse in bounty and liberality: if it bee anger in pati­ence, a meeke and a quiet spirit: if it be malice or enuie in charity; as the Apostle saith, vpon this ground [Page 302]let vs aboue all, as an vpper gar­ment, put on charity, Let the peace of God rule in our hearts, as the Elect of God, holy and beloued, put on bowels of mercie, &c. Adde vnto vertue and knowledge: grow in euery grace and perfect sanctification, in the feare of GOD.

1 To this end be wee more fre­quent in the word: reade it, heare it, meditate in it, chewe it, (a de­spised practise of some) as new borne Babes let vs desire the sincere milke of the word of GOD, that wee may grow thereby. Shew that in it wee haue tasted how gracious the Lord is. The Ministrie is for the gathering and per­fecting of the Saints, obay it. Let the word dwell plenteously, to all spirituall wisedome and vnderstanding. In it are lapt vp all the causes, motiues, and arguments whatsoeuer.

2 Let vs bee frequent in the vse of the Sacraments. Looke backe to Baptisme, the signe and seale of God, 1. Pet. 3.21. I, pledge of compleat salua­tion; come vnto the Supper of the [Page 303]Lord as often as the table is prepa­red. In these there is fellowship with Christ, God himselfe, and all his treasures, a supply of the spirit, and so of euery grace, ocasion is ad­ministred of enriching our selues in euery grace; of perfecting what is lacking; of nourishing vp to eternall life.

3 Let vs often vse the fellowship of the Saints, in it we shall bee re­proued, conuinced, admonished, taught by precepts and examples, encouraged, wee shall haue compa­nions; such as will call vpon vs, goe and runne with vs. Come let vs re­turne vnto the Lord, hee hath smitten vs, &c. Theres not a grace, but oc­casion shall be here giuen of it exer­cise and groath: the force of fellow­ship is great; wee see it in all the congregations of euill doers, con­trary fellowship hath contrary ef­fects, it is terrible vnto a wicked man? how doth it restraine them? In the presence of graue pious sober men, many that are openly [Page 304]lewd, are for the time restrained and curbed: The very sight of vertue and godlinesse, worketh awe and reuerence in loose and dissolute mindes. It really worketh by Gods blessing vpon the godly.

4 Examine thy selfe of thy groath, compare thy selfe now with what thou hast beene, either thou shalt finde encrease or not: if not, thou lackest an euidence of thine eternall estate, and must giue diligence by this to make it sure. If I, thou hast an encourgement to goe on: search­ing and trying our wayes, accompany and dispose vs to turning vnto the Lord.

5 Inure thy selfe to reformation, let not a day passe without a line, without some ground gotten: vse maketh perfect in any thing: it is so in omission, as of prayer in the morning, &c. how easily will a man discontinue? for commission, lying, swearing, idle speaking, repeated oathes, dispose vnto an habite. It is so in grace on the contrary, repe­tition [Page 305]of actions, maketh a man merry in its vse: To him that hath and vseth, shall be giuen, that man shall abound.

Aboue all, vse faith, liue by it, in God thine, and in our Lord lesus Christ. When God entred into co­uenant with thee, and became thine, he promised to giue a new heart; to make thee to walke in his Commande­ments, and to doe them, to perfect the good worke begun in thee, the iust shall flourish, &c. those that are planted, &c shall bring forth more fruit in their age, &c. He said it, he swore it, hee hath giuen the sacraments, signes, and seales of it. I, the spirit an ear­nest (Christ himselfe purchasing, vndertaking, exalted to giue it) and engaged himselfe, by all his names, by all his attributes. Liue now by faith in Christ for all these: Walke in him rooted and grounded, with full purpose of heart cleaue vnto the Lord, keepe close vnto him for accom­plishment, suck and draw from him by faith in all ordinances, exercise [Page 306]faith in prayer: so Christ taught his Disciples; Lord encrease our faith: Thy Kingdom come: Thy will be done in carth as it is in heauen. As the Lord now calleth vpon thee to grow, call vpon him, for power, for will and deede: put him in minde of his names and attributes, by which hee appeareth in his word: of his pro­mises, of his oath, of his sacra­men [...]s: Conuert mee, and I shall bee conuerted.

Thus haue Gods people, and wee ought. And surely brethren, what God saith, he is able to, and will doe, and yet will bee sought vnto in the vse of meanes, to which hee promi­seth it. Theres no degree of grace any hungry soule needeth, but it is (as it were in his hand to giue.) If wee doe aske, hee will giue vs the holy Ghost, a supply of his spirit. There­fore vpbraydingly he saith; Hither­vnto you haue asked nothing: aske, and your ioy shall bee full. Exercise of faith; of faith in prayer, is a meanes of fulnesse of ioy; of the perfection [Page 307]of all graces whatsoeuer.

Adde hereunto comparison of thy selfe with others, not as the Pharisie did himselfe, with men notoriously euill; nor yet with euery godly man; set the best, him that is most emi­nent before thee; and that in the grace thou doest chiefely stand in neede of. Moyses the meekest man, Zacharie, Elizabeth, Abraham, Sa­rah: rich men saile not for riches, by the compasse and card of poore men; their eye is vpon rich men, vpon the richest. Haue an eye vn­to Christ, learne of him: Let the same minde be in thee that was in him: follow him. I, God himselfe: Be perfect as your heauenly Father, holy as he is: S [...]t before thee Gods Law, ayme at it as at a mark, mind it, will and affect it. O that mine heart were so direct to keepe all thy Comanedments.

And to moue thee: Consider thou that hast the greatest measure of grace, art short of Gods law, thou knowest in part, thy faith is little, and weake: a strong faith is weake in [Page 308]regard of whats required: a great faith little in that respect; our faith is mingled with infidelity: our righ­teousnesse like a polluted cloath, thou must not heare rest or sit downe.

Consider, the Lord requireth per­fection. Hee aymeth at it in his meanes, his Word, Sacraments, Ministery, Sabbaths, all which are ordained and continued for the sanctification of thee. Not to pro­fit by his meanes, is to take his name in vaiue: Which who so doth, shall not be held guitlesse. It is the ende of the places and times wee haue, with the means; all these are as Ta­lents, they must not bee hid, thou must put them to vse, what the Vsurer doth with his money, thou must with these in kind. According to what the Lord soweth, hee doth ex­pect he shall reape; concerning the time, Yee ought to haue beene teachers, saith the Apostle to the Hebrewes. And yet yee haue need to be taught principles. The Lord doth not com­plaine for nothing, nor smite for no­thing.

I might vrge vpon you the mer­cies of GOD, the good you haue, and haue had, and by all these moue you to returne, the Lord is gracious and mercifull, you haue found it by experience, therefore turne vnto the Lord. I might beseech you by all the mercies of God: As the Elect of God holy and beloued. I may now cry, behold the patience and long suffe­ring of God towards thee: especially now in this contagious time when as so many dye. I might vrge the mercies of God to come; the high price thou art called vnto may make thee presse forward; I might bid thee eye the recompence of the reward, the ende will giue louelinesse to all the meanes, and carry thee through thicke and thinne. Abound in the workes of the Lord, thou knowest thy labour is not in vaine.

Consider Gods glory, bringing forth much fruit doth glorifie the Lord: It shall giue him the glory of his meanes, his Word, Sacraments, Fasting, Prayer, and other ordi­nances; [Page 310]of Christ Iesus, of all his attributes, Iustice, Anger, Zeale, Power, Mercy, Goodnesse, Truth, all these shall be really acknowledg­ed and credited by vs; we shall glo­rifie God our selues, shew that the Lord is true, and prouoke all o­thers.

In a word, by this thine answere of Gods call, thou art put to triall for coristianitie. Psal. 92. The iust shall flou­rish like a Palme tree, &c. They shall bring foorth fruit in age, Prou. 4.18. &c. The path of the iust is as the shining light, which shineth more and more vntill perfect day. Though the kingdome of heauen be as a graine of Mustard­seed, the least of all other, if it bee sowne it becommeth a tall tree. It is as a little leauen hidd in the lumpe, it leaueneth the whole; It is as a na­turall motion, most swift neere the ende, Bern.that man was neuer good, that laboureth not to be better. Deny this; far well thy euidence is of Christia­i [...]ie: thou art made naked of these and opened to Gods plague for the [Page 311]present, not answering Gods call, norvsing his meanes. And if such as haue grace are vnder reproofe, for not going forward, what are those, whose backes are still vpon the Lord; Who reuolt more and more, who waxe worse and worse, who stand at a stay, are dwarfes, euer learning neuer comming to the knowledge of the truth: on whom that curse seemeth to be executed, neuer grow fruite on thee more, of such as growe onely in head or tongue on part, of those that goe backward, retrogrades, re­negadoes, apostates, such as begin in the spirit, and ende in the flesh; such as returne with the Sowe to her wallow, and with the Dogge to his vo­mit? These answere the call much lesse, are much more open to re­proofe, and vnder the danger of Gods hand, the plague, in this in­fectious time. If it goe ill with green trees, which haue sappe, and leaues, and fruit, what will it doe with the drie? If the righteouse now scaresely be saued, where shall the vngodly and [Page 312]the sinners appeare? It is more then time for these to answere, and tho­rowly to repent.

Septembr. 7. 11. Day.

Come we now to the last Pro­position, in this last prescript broken in peeces; and that is, when as the Lord sendeth the pestilence a­mongst his people, calling for, and prescribing turning from sinne, and turning vnto God: Doct. That turning is from all sinnes and to God according vnto euery commandement: The words runne, and turne from their wicked wayes, Indefinites are all one and equipollent vnto Vniuer­salls. It is all one as if he had said, euery euill way, vnder which the terme to which, answereth, and hath the same extent.

1 This in the first place is Gods Precept, Reason 1 in all the places named be­fore, Abhorre euill, cease to do euill, [Page 313]eschewe euill, that is, all euill, the least degree of euill, and euery act. And when he enioyneth, clea­uing vnto that which is good, learning to doe well, doing of good, the mea­ning is, euery good; the power and exercise of it to euery good worke is commanded. The Lord testified against Israel and Iudah, by all the Prophets, and by all the Seers, saying, Turne you from your euill wayes, and keepe my Commandements, and my Statutes. Marke, in this place you haue the testimony of the Prophets. What was it? turning from euill wayes and keeping my Commandements, theres compleat repentance: but yet we know not the rule in either of these; 2 King 17.13. that followeth according to all the Lawe which I commanded your Fathers, and which I sent you by my seruants the Prophets. There is no vice but it is particularly forbidden in Gods Law, nor vertue but it is particu­larly commanded in the same, and that is the rule: he that forbiddeth [Page 314]one forbrideth all; he that comman­deth one cōmandeth all, there is but one law giuer, as the Apost James rea­sonet [...] in this case. God spake all these [...]ords, saith Moses in his Preface to the cōmandements, as an argument vnto our obseruation of them all.

2 It is reasonable, Reason 2 because the pro­mise of God is made vnto, turning from all sinnes, and turning vnto God, according to all his Comman­dements. And thus are wee to vn­derstand where repentance turning from sinne, or turning to God, is any where called for with a pro­mise: Isai. 56.2. Blessed is the man that keepeth his hand (saith the Prophet) from do­ing any euill▪ If thou shalt hearken di­ligently vnto the voyce of the Lord thy God, to obserue and doe all his com­mandements (saith Moyses) suppose negatiue and affirmatiue, Deu. 28.1.2 then all th [...]se blessings shall come vpon thee, Esek. 18.21. and ouertake thee. The Prophet Ezekiel is cleare in this: If the wicked will turne from all his sinnes which he hath committed, and keepe all my statutes, [Page 315]&c. hee shall surely liue, and shall not die. In these words we haue a pro­mise of freedome from death and of life; your condition is repentance: whats repentance? (a great questi­on amongst some) turning from sinnes, all sinnes, turning to GOD, that is, keeping his statutes, all his statutes, both as essentiall parts are coupled together, and may not bee seuered. And therefore,

3 Because one sinne liued in without repentance, Reason 3 is a sufficient cause of the plague: and so is the want of one grace, or it exercise: Cursed is euery one that abideth not in all the commaundements of the law, to doe them, man must not onely heare, but doe, he must doe all, he must conti­nue in doing of all, it is the duty of euery man: hee that doth not, is ac­cursed. Leuit. 26.14. & 15. If you will not doe all these commandements, then will the Lord send plagues seuen times so many more, and amongst the rest the pestilence. If thou wilt not hearken vnto the Lord, to obserue and doe all his commaunde­ments, [Page 316]&c. then all these curses shall come vpon thee, Deu. 28.15 and ouertake thee, and amongst the rest the pestilence, as wee haue heard before. And there­fore,

4 Because its the turning, Reason 4 which is the meanes, and that is an ingre­dient vnto all the other prescripts: one sinne liued in without repen­tance, regarded in the heart, is an enemie vnto prayer, an enemie vn­to a mans seeking the face of the Lord, an enemie to Gods hearing, a barre to forgiuenesse of finnes: as in all the places wee haue often vr­ged before. It bereaueth a man of any portion in Gods promise, it keepeth him in danger of the curse; without a promise there can be no seeking or preauiling prayer.

One vertue denied (required by God) in the said prescripts before, is as a principall ingredient in the composition of the Apothicarie. It is more, it denieth all the rest: de­nie righteousnesse, or holinesse, or loue, you denie faith: denie faith, [Page 317]you denie all other graces. Sauing graces, are all inseperably linked and chained together. They make the new creature perfect in regard of parts, where any part, or grace is wanting, there is a monster, partly belonging to heauen, partly to hell, euidences are vncontrouleably true of either. Neither can any man ex­cept against one grace, it necessity may easily be shewed. In all which respects, wee see it must bee a tur­ning from all sinnes, and a turning vnto God, according to all his com­mandements.

This seemeth an hard saying, Obiect. and who can abide it? the man that sin­neth not, liueth not. If wee say wee haue no sinne, we deceiue our selues, and haue no truth in vs, and all our righte­ousnesse is like a defiled cloath. Wee come short of whats commanded. It seemeth a thing impossible, and so an impossibility to escape.

I answere, Answer. it is not a thing im­possible to answer the scope of the Lord, and so to escape. Suppose it [Page 318]were impossible, the fault is not in the Lord. The fault is not in the Physitian, if hee prescribe that vnto thee which thou canst not get, when as nothing else will doe it. The fault in this case is in thy selfe: Hee made thee perfectly holy and happy, able to doe all, and may require all, thou hast lost that ability; the fault is in thy selfe, and thou must lay thine hand vpon thine owne mouth.

But it is otherwise, this may bee and is performed (God assisting) by his Saints.

Theres a double doing of all, or perfection; one in regard of parts, the other in regard of degrees: Of parts; When as a man shall turne from euery euill, and doe euery good: that is, when as the power of euery sinne is broken, and a congru­ous disposition in euery faculty of soule, and part of body; so that though sinne bee in euery part, it is not a Monarke, it is not allowed and approued, and wholy obaved, but in euery part oppugned, lusted [Page 317]against: and so when as there is euery grace present in the soule, it power and proportioned motions, so that though there be weakenesse, and wants in degrees, yet there is euery grace and it motion, accor­ding vnto it measure.

Perfection of degrees is, when as a man faileth not in any degree, tur­neth from sinne in euery degree, ei­ther of it inward disposition or cor­ruption, and vse or act; turneth vn­to God in euery degree of the habit and acts.

When as the Lord calleth in this place for this turning, though hee require according to the law, perfe­ction of degrees, yet in Iesus Christ (who hath fulfilled all righteousnesse, who is the Lord our righteousnesse) hee accepteth of the perfection of parts: prouided there bee withall, first his disposition to sinne, remai­ning it power or act, we come short in turning from: so farre as wee know it (and our prayer is for it discouery and endeauour) wee ap­proue [Page 318]it not, we will it not with the whole will, we disallow it, wee ab­horre it, wee hate it, according to our measure of grace; we also fight against it, confesse it, complaine of it, iudge our selues for it, and in the vse of his meanes before spoken of, labour its mortification, and vtter abolition. And in the next place his disposition vnto the want of grace, as it is sinne present, wee are caried vnto it, as before, liuing by faith in the sonne of GOD for re­demption, remission of that, and all other sinnes, as it is whats required, willing its perfection, desiring it, hungring and thirsting after it, en­deauouring it attainement in the vse of Gods meanes, praying thy will be done in earth as it is in heauen, and doing thereafter.

In this sense GOD accepteth the wil for the deed, and hearty endea­uours in steed of sound performāce. This Dauid saw wel whē as he pray­eth, Psal. 119.6. so let mee not be confounded, whilst I haue a respect vnto all thy comman­dements: [Page 319]Wherein he implieth a pro­mise to this respect, which I suppose that which I haue opened vnto you.

1 Let vs put this proposition to vse. And first, it serueth for reproofe of many in these times, who answer not Gods call, who vse not this meanes, who turne not from all sins, who turne not vnto God according to all his commandements. All those that are partiall in their mindes, wills, affections, mouthes, actions, in turning from sinne, in turning to God. Though they pretend con­science of words & works, make none of vaine thoughts, of wicked thoughts. Though they can boast of good heart, and will, and intention, haue neither good words nor works, at least not all. Such as are zealous in paying man his due, at his time, to a farthing: they glory in this, that they pay euery man his owne (though iudeede they knowe not what it is they owe, and so cannot care to pay it) and yet are infinitely indebted to God, promise him, and [Page 320]take day, and breake euer with him, such are those that glory in the ser­uice of God, and pretend much that way, and yet haue no care nor con­science of dutie to men, in giuing their owne to men: Such as pre­tend great conscience in great mat­ters, and haue none in lesser, such as are very zealous againe in those lesser, and haue no respect vnto the greater; such as can speake of ma­ny sinnes, sinnes of others with de­testation, it may bee small ones and yet are silent in others their owne, though neuer so great: Such are all those that reserue some one course or trade of sinne, lesser or greater, turne not from it, reforme not: the good Lord must be mercifull to them in that. It is the saying of sinners of all sorts, Vsurers, Swea­rers, Cursers, Contemners of the publique worship of GOD, Drun­kards, Lyars, Deceiuers, and the rest; and good Lord how many such men are there to bee found amongst vs conuicted in Conscience, or by [Page 321]the euidence of a course in notori­ous facts, or which may bee, (will they but spend a little time in exa­mination, in searching and trying their waies by that golden rule, the word of God)

To helpe thee in this examinatiō, that we may goe through with our worke. Consider, whether there be not (I say not some infirmity, such as to thy griefe, thou art sometimes ouertaken with) some course and trade of sinne in which thou liuest, of which thy friends tell thee, thy husband, or wife, or christian neigh­bour, or at least thine enemie, which with an angry word, to thy disgrace he twiteth thee, and putteth thee in the teeth.

Consider whether (liuing vn­der a plaine dealing Minister) or by occasion hauing to do with the Mi­nistry of such, there be not some sins thou dost more especially feare that minister at that time wil meet with.

Consider, whether there be not some sinne, which if that Minister [Page 322]neeteth with discouering it, and Gods iudgements against the same; these worke vpon thee more then ordinarily; suppose trouble or hea­uinesse, or discontent, if not a plaine opposition, and its effects, great thoughts of heart, grudgings, and surmisings against that Mini­ster, with a readinesse of venting the same, if there might be any plau­sible reason, Note. as a shooe-horne to drawe it on, and that to the face of that Minister; or at least, at home, and among companions.

Consider, whether there bee not some sinne, in regard of the opposi­tion, of which by such a Minister, of any man else, thou wilt not stand to, or appeale to the iudgement of him in it descision: thou wilt not heare him of any man: Thy soule hateth him as Ahab did Micaiah, as one that euer prophesieth euill to thee and not good: And whether thou hast not a resolution, that if thou dye, such a man shall not preach at thy Funerall, least hee should speake [Page 323]of that sinne, and some disgrace re­dound vnto thee from thence: whe­ther there be not such a prouiso in thy breast, if not in thy will.

Consider, whether there bee not some sinne for which Conscience doth most of all smite thee, now and then twich thee, or giue thee a checke; somewhat thou omittest that is commanded, or committest which is forbidden.

Consider, whether (if thou hast beene vnder Gods hand, in extre­mitie of sickenesse, such as hath cal­led on thee to order thy house, and expect death) there hath not beene some sinne aboue other in which thou hast liued, whose remembrance causeth sadnesse at the heart, casting downe the countenance, if not con­fession to thy friends, and minister, with teares.

Examine thy selfe, I say, and put euery one of these as quaeries or questions to thy soule; it is a mat­ter of waight and moment, the life of thy body, I of thy soule may de­pend [Page 324]vpon it. If vpon examinati­on thou findest all right and faire, that there are sinnes indeede, but all hatred abhorred, disallowed, depre­cated, declined in thine heartie en­deauours; That thou hast laboured to keep a good Conscience in althings; that what thou hast failed in, or come short of in innocence, thou hast l [...]boured to make good againe by penitence, that thou hast app [...]o­ued, and liked; and blessed God for, and su [...]mitted vnto Gods discoue­ring hand, in his Ministery, I, the mouth of a cursing Shemei an ene­my. If vpon ex [...]mination thou canst finde these particulars, with those spoken of in the answere of the obiection before, according to thine vprightnesse in Gods sight, thou mayest haue peace and com­fort in the mercies of God, through Iesus Christ: at all times, in these infectious times; thou mayest ex­pect hearing, and forgiuenesse, and healing the Land: thou art a man conformed to Gods prescript, [Page 325]and qualified vnto his promise.

But if it be otherwise, that vp­on examination there be found euill waies, courses and trades of sinne; but one liued in, approued, allow­ed, as Vsury, Sabbath-breaking, Swearing, Drunkenn [...]sse, &c. If there be one sinne, as a Dalilah, as an Herodias, in which thou si [...]test downe, in regard of which thou art reserued; and criest, in effect, Lord be mercifull to me in this: Thou art the man reproued by God thou an­swerest not his call, vsest not his meanes, thou canst not expect the effect: The prescript of the Lord is, Turning from euery wicked way vnto the Lord according to all his Commandements.

Let it bee therefore in the next place, an vse of exhortation vnto vs all to answere the Lord, and to vse his meanes, if we will turne, let it be from euery sinne, let it be accor­ding to euery Commandement: let vs not allow our selues in any sinne, Let our respect be to al Gods Comman­dements: [Page 326]Cease not vntill thou art at peace with God in this respect: and so in couenant with his word and ministrie, and conscience, and what­soeuer quick-sighted enemie, vntill thou hast a purpose and practise, en­deauouring to please GOD in all things: and to moue thee.

Consider, this is that repentance called for in the word of God: it is not deuised nor imposed by man, any idlely and vainely scrupulous or precise, but God.

Consider, the Lord is reasonable in it, it is no more then thou wast made able to performe. In the day of thy creation thou wast perfectly holy and righteous, there was a sweet harmony & consent betweene body and soule, and God: the body was as an instrument at hand for all offices imposed by the soule, the in­feriour parts were naturally sub­mitted vnto the superiour parts of the soule, the superiour parts in all things vnto God: there was no discord at all, no neede of a golden [Page 327]bridle: grace was connaturall; male and female was created in Gods image: God made man iust, he saw that all his workes were good. In this prescript therefore the wayes of the Lord are equall, hee requireth not what hee gaue not first, reapeth not where hee did not first sowe, gathereth not where hee did not strawe: so that hence it will follow: if thou answer him not, thy mouth shall bee stopped, thou hast no word in defence.

Consider that which the Lord calleth for, is no more then what thou hast yeelded other Lords, thou art by corrupt nature of thy father the deuill, and thou hast done his workes; without reseruation thou hast beene the seruant of sinne: all the imaginations of the thoughts of thine heart haue beene euill onely and conti­nuall; though thou hast professed the knowledge of God, in thy workes thou hast denied it, thou hast beene abomi­nable, and vnto euery good worke re­probate: Thy body and soule haue beene obedient vnto sinne in the lusts [Page 328]thereof, [...]hou hast giuen thy mem­bers as weapons to and for sinne: Thou hast beene as the vine in Eze­chiel, as any tree in the forrest, as any Gentile, vnfit for any good worke, no, not to make a pinne to hang a thing on, good for nothing but to burne: thou hast beene a very drudge, and pack­horse vnto the world, risen early, gone late to bed, denied thy selfe meate, and drinke, and sleepe; been without God, not once calling vp­on his name in the day, and all out of faithfulnesse to that Master.

Equity requireth of vs Christians by profession, such as haue giuen vp our names vnto GOD in bap­tisme, that our care and industrie bee no lesse in the seruice of this Lord, th [...]n it hath beene for those, as wee haue obayed them in all, and giu [...]n vp bodies and soules as instru­ments and weapons in all, so we should God, Rom. 6 I hope the Lord hath bene as good I, better when ye did him no seruice, when you did others all) and may bee at last as those o­thers: [Page 329]if you could giue him better seruice, there is a cause, I suppose (in common reason) you cannot but giue him as much.

Consider that which the Lord re­quireth, is that wee be not confor­med vnto sinne, the world, and the deuill, that wee be conformed to his holy law, to Christ to himselfe. The former in it selfe vgly, odious, lothsome, [...]o be abhorred; the latter in [...]self amiabl [...], louely, appetible, most of all to bee desired. Did the Lord require any thing, his iust and holy will ought to be vnto vs a law, when as hee requireth these things, he is to be obayed much more.

Consider that reseruation of thy selfe, or liuing in any sinne, is but the spice of hypocrisie, and that which proclaimeth thee an hypo­crite to the world, thou art no bet­ter: an hypoc [...]ite may abstaine from some euils, and doe some contrary good things in his manner, in re­gard of appearance and shew. He­rod heard Iohn the Baptist, often, [Page 330]gladly, Mark. 6.20 the Text saith, hee did many things, and yet an hypocrite. I dis­couered to be so, being put to the putting away his brother Philips wife, Herodias. Hee will neither heare nor doe, Iohn must to prison, and if the Damosell please to aske it, shee shall haue his head.

Jehu, very Zealous for the Lord (if you beleeue himselfe) Ionadab must see his Zeale, hee pretended the word of the Lord by the Prophet Eliah, for all he did: not a word of that must fall to the ground, concerning the house of Ahab, 2. King. 10.10. Hee was zea­lous against Baal, hee destroyed him out of Jsrael, and yet an hypocrite, discouered to be so by his idolatry, hee departed not from all idolatry, hee worshipped the Calues in Dan and Bethel: he did but chop and change idolatry. The Pharisie, a grosse hy­pocrite, could say, hee was no adul­terer, extortioner, or vniust person, he did fast and pray, and pay tythes of all that hee did possesse. They did tythe, Mint, and Cummin, and Annis, and [Page 331]yet discouered many wayes to bee hypocrites, they left vndone the grea­test things of the Law. They could straine all Gnats, and swallow Camels. Be thou whatsoeuer, abstaine from many euils, doe many good things so long as thou art not vniuersall; thou art a nominallist, an hypocrite: thy speech and curtold practises doe betray thee.

Consider, so long thou art a man open to all the curses of the Lord: thou art but an hypocrite, and must looke for thy portion with them. The word of God like thunder soundeth, Cursed is euery one that abideth not in all the commandements of God, to doe them. Jf thou shalt not obserue all these commandements, all these curses shall light vpon thee, and ouertake thee: Hee that keepeth the whole law, and yet faileth in one, is guilty of all. One sinne is sinne, as well as a thousand, an offence against the chiefest good, an infinite God, and its wages is death, temporall, spirituall, eter­nall.

Tell mee in reason, will not one Th [...]fe in thine house, with one key to thy ch [...]st or treasurie vndoe thee, being suffered, as well as a thou­sand? Will not one mortall wound produce death as well as a thou­sand? One leake in a ship suffered, sinke the same, as wel as a thousand? Is not one by path [...]nough to mis­leade thee from thi [...]e intended p [...]ace, as well as a thousand? These particulars thou wilt graunt, and there is the same reason for a life in any one sin [...]e.

Sinne in thy bosome, is as a thiefe to thine estate, as the wise man of adultery, I may say of any sinne: It will consume all that euer thou hast.

It is a wound, a mortall wound, it wages is death; it is a leake in a ship, and will sinke the soule to the neathermost hell. It is in a word, a by-path, destruction and miserie is in that way. A thousand sinnes liued in, deserue greater punishments in hell then one, one deserueth hell: that thou liuest in one (if it were [Page 333]possible) may exempt thee from so much torment, it cannot exempt thee from all.

And let me tell thee, if conscience happen to awake, one sin will be as a thousand, and equally affright thee in these times of mortality: I haue had experience of some terrified in conscience, for the remembrance of one sinne. I haue seene some trem­ble for one sinne, afraid least GOD should take them away liuing in it. Their speech in that respect hath beene vnto me; Sir, what shall I doe to bee saued, as sometimes the trem­bling Iaylor did: a wounded conscience who can beare? That one wound wil be sufficient, except the Lord heale it. When as the Lord willeth vs to cut off right hands, and to plucke out right eyes offending, and sheweth as a reason, that it is better to enter into heauen maymed, then with all to bee cast body and soule into hell. He doth intend to shew vs the danger of be­loued and darling sinnes, the not parting with one sinne as deere as a [Page 334]member of the body, will endanger all, and cast all into hell.

Consider, it is an inseparable pro­perty of a Christian indeede, to turne from euery wicked way, and to turne vnto God, according to all his commandements. Dauids pro­fession was; Psal. 119.104. Vers. 101. I hate euery euill way: I haue refrained my feete from euery euill way: So let me not be confounded, whilst I haue respect vnto euery one of thy Commaundements Iosiah turned vnto the Lord with all his heart, Vers. 6. and with all his soule, 2 King. 23.25. and with all his might, according to all the law of Mo­ses Zacharie and Elizabeth were both iust before God, Luke 1. and walked in all the commandements of GOD without re­proofe, 1 Cor. 1.5. &c. Of the Corinthians Saint Paul, that they were enriched in euery thing &c. and that they did come be­hinde in no gift. Vers 7. Of a vessell of honour hee is one that is sanctified, 2 Tim. 2.21 and meete for the Masters vse, prepared vnto enery good worke.

Indeede as Gods promise is, to saue from all vncleanenesses, to take [Page 335]away the hard heart, to giue a new heart, to cause to walke in his statutes and commandements, and to doe them, &c. so grace appearing to saluation, teacheth (with efficacie) to denie vn­godlinesse and worldly lusts indefinite­ly, and so to liue a godly, righteous, and a sober life: If any man bee in Iesus Christ, hee is a new creature: all olde things are past, all things are become new, The blood of the euerlasting co­uenant maketh perfect vnto euery good worke, and worketh in vs whatsoeuer is pleasing in Gods sight: Where the spirit is, there is liberty, in regard of guilt and power of sinne, &c. It is working liberty from the staine al­so, there are all the fruites of the spi­rit. If thou hast this, thou mayest make good the spirit, fellowship with Christ, the fauour of God, that thou art a Christian indeede, when as on the contrary thou hast no part, nor portion as yet in this busi­nesse.

Finally: Consider all the promi­ses of God are made vnto this, reade [Page 336]those blessings, Deut. 28. it may be some one or other of those blessings may as yet preuaile with thee. All thine impellments to sinne (if thou ballance this matter) are not to be compared with one of those bles­sings, much lesse withall: amongst the rest, there is deliuerance from the pestilence; who is the man now that will liue long, and see happy dayes: That will be deliuered in this perillous time? Who will not? Not a man but will answer, I: Consider Gods voyce and prescript. Turne from euery euill way, turne vnto God according to all his commandements. If otherwise, all the world cannot se­cure thee in these times: thou hast sufficient matter, the causes of death in thee: Thou canst looke for no other; and if thou escape now thou shalt die for thy sinnes: Thy wife hath but a short husband of thee: thy child a short father, thine house and goods, &c a short Master: Thy life is as a little water spilt on the ground; thou must die, and then com­meth [Page 337]iudgement. In that day thou must giue an account of euery sinne: Verily I say vnto you, that for euery idle word you shall giue an account in the day of iudgement. Behold, saith Enoch, the seauenth from Adam (as St. Iude relateth it) hee commeth, hee commeth to execute iudgement vpon all, and to conuince all, of all vngodly deedes, which they haue vngodly com­mitted, and of all hard speeches which vngodly sinners haue spoken, Ver. 14. All vngodly men for all vngodly deedes: not one man, not one deed, not one vngodly deede, not one vn­godly word shall bee past by: the plague may be the meanes this very day, this very day these words may bee executed in part. Knowing the terrour of this day, I beseech you to re­pent, obay Gods prescript, turne from euery euill way to the Lord, accor­ding vnto euery one of his com­mandements. And so much for the meanes which are to bee vsed and performed by vs.

COme wee now to the meanes preuious vnto this effect in God, Hearing and forgiuenesse: And hence gather, that the Lord may beale the Land of the plague, he must first heare our prayers. Hearing is not giuen properly to God, neither hath God eares [...] hee onely in these speeches condesc [...]nd [...]th to our infirmities: it denoteth his readinesse to receiue our prayers, and to graunt our re­quests: As Salomon prayeth, that God will heare and forgiue, so the Lords p [...]omise is in that order, I will heare, Exod. 6.5. and forgiue, and heale the land: First, God heard the groanes of Israel in Egipt, and then helped them: I sought the Lord, Psal. 34.4. hee heard mee, and deliuered mee. Vers. 6. This poore man cried, the Lord heard him, and sa [...]ed him out of all his trouble. The righteous crie, and the Lord heareth and deliue­reth them out of all their trouble. I will [Page 339]stand no longer in the proofe of it, but put it to vse.

Learne hence the neces [...]ity of prayer, in this time of prayer to God, such prayer as hee promiseth hearing vnto: This was a suffici­ent ground of that publique iniun­ction of prayer, of our p [...]rseuerance in the solemne performance of it, and stirring vs vp vnto this worke: to pray and not to be wearie: There is great hope that at length our Land shall be healed if we pray, God is a God that heareth prayer.

Howsoeuer it be true, that GOD heareth not sinners: Will God (saith Iob) heare his crie when trouble com­meth vpon him: hee will not; Iob 27.9. Surely the Lord will not heare vanity: Iob 53.13. They called, but there was none to saue them, yea vpon the Lord, Psal. 18.41 but hee answered them not; Yet it shall be otherwise, God will heare the prayers of his people; the promise of the Lord is, if they pray, J will heare; hearing prayer, is one of Gods holy attri­butes: All flesh shall resort vnto thee [Page 340]A God hearing prayer. Psal. 65.2. By it hath God beene made knowne, and hee intendeth the same. Of Manasses it is said, that (being in misery) hee prayed vnto the Lord, 2 Chron. 33.13. and that the Lord was entreated, and brought him againe vnto his Kingdome. And it is added, that then Manasses knew that the Lord he was God; and so when Israel halted betweene God and Baal; by Gods hearing the prayer of Eli­ah, 1 King. 18.37.38. they knew, and cried out, The Lord hee is God. There are many amongst vs that know not the Lord, the best know him but in part, and so serue him. That the Lord may now gaine some soule belong­ing vnto him, that the word preach­ed may be effectuall to that end, that the Lord may roote, and ground, and establish his owne, there is good hope hee will heare our pray­ers.

The Lord greatly desireth our faith in him, it encrease, our loue, our walking before him, our pray­er, our praise. It is his end in all [Page 341]his ordinances, next vnto his owne glory, and the glorifying of his Sonne; it is Indeede our saluation, and will bee wanting in no good meanes that may stirre vs vp vnto the same: Hearing of prayer being a meanes, he will not be now want­ing to vs in the same: experience of Gods dealing with others, in this respect, is a great encouragement. For this shall euery man that is godly pray vnto thee: Psal. 32.6. J sought the Lord and he heard me, as Dauid, Psal. 34.3. to encourage others: How much more experi­ence of Gods hearing vs? I loue the Lord, saith Dauid, because hee hath heard my voyce, and my supplication; because hee hath enclined his eare vnto mee, Psal. 116.1.2 therefore will I call vpon him as long as J liue. Vpon this ground he will loue, hee will continue and per­seuere in loue and prayer: his reso­lution is, to walke before the Lord, to giue thanks to God, to pay his vowes in the congregation: He is at a non­plus; what shall I render vnto the Lord? And else where, Blessed be the [Page 342]Lord that hath not turned away his eare from my prayer. Psal. 66. vlt.

Wh [...] doe I speake of these things brethren? Surely a (in these times wherein wee walke in the middest of the valley of the shadow of death, when as the sorrowes of death compasse vs about) to dispose vs to gratitud [...] in the particulars b [...] Dauids example, when as the Lord shall heare vs, and to engage vs more by promises, and vowes of seruice vnto the Lord so to encourage euery soule in this du­ty of prayer, euery of the obserued particulars hath great force; we be­gin to bee weary, the Lord would haue vs to hold out: the more hee disposeth our hearts to pray, the more doth he prepare his eare to heare. The former found in vs, may bee an eui­dence of the latter in him, and a pledge: Gods hearing is disposing to that, the healing of our land, wee continuing in prayer, the Lord, will at length heare, and forgiue, and heale the Land.

Septemb. 14.12. Day.

IN the next place from the order of God. That the Land may bee cured of the Pestilence, there must bee first forginenesse of the sinnes of the Land. Thus Salomon prop [...]s [...]th his request, and GOD a [...]swereth. Whilest I kept silence (saith Dauid) my bores waxed olde, Psal. 32. and day and night thine [...]h [...]nd was heauy vpon mee: I sayd, I will confesse my sins; and thou for gauest mine iniquitie and so (which is to bee supplied) thou remoouedst that hand. And thus in order wee are taught first to pray for forgiue­nesse of sinnes, and then deliuerance from euill. First GOD will heare, then he will forgiue sinnes, and so heale the Land.

1 It is reasonable: Reason 1 Because forginenesse of sinnes is a taking a­way of the cause of the plague, which must euer bee first. First a [Page 344]man must take away the cause, then effect will dye.

Sinne as wee haue heard, is the cause of the plague: so long as sinne doth remaine in a man, that man is in danger of the plague. Re­mission of sinnes is a taking away of sinnes, A putting of sinnes farre from a man, an vnloosing, or dissolu­tion of the power, binding ouer to pu­nishment; It is a blotting out of sinn: And therefore,

2 Reason 2 Because with forgiuenesse of sinnes, taking away the cause, a­mends is made by righteousnesse, there is put satisfaction and com­pensation vnto Gods exact iustice, by the righteousnesse of Christ, vpon which, and whence, remission of sins floweth, the penalty in that is exact­ly borne and suffered, and whatso­euer GOD requireth, put, in regard of which Gods people, his beloued is wholly faire, there is no spott in her, in him shee is compleate. Vntill payment bee made a prisoner can­not be deliuered, when as payment [Page 345]is made he must be deliuered: before and vntill that righteousnesse bee put, euill propertie so called may be iustly inflicted, if once that bee put, that euill cannot bee inflicted; and therefore.

3 Reason 3 Because if forgiuenesse of sins be put, all other meanes prescribed to this ende are present and suppo­sed Humbling our selues by prayer, seeking Gods face, turning from sinnes, turning vnto God, euen compleate repentance, all these are supposed in vs; I, and hearing our prayer in the Lord: whence healing of the Land followeth, there is a necessity of that, as disposing to the ende. Which being put, suppose all other meanes conducing thereunto: and so of forgiuenesse of sinnes.

It seemeth remission of sinnes doth not dispose to the healing of a Land, Obiect. seeing all those whose sinnes are forgiuen haue not healing, and some againe are healed who haue not remission of sinnes.

Grant what is obiected, Answer. yet it [Page 346]hath no consequence: For clearing of it, we are to consider the plague, and its effect, Death; and so the contrary to it, Life, as they are in themselues, or else as they are in re­lation to such and such persons: For the first, the plague and death are in themselues euill, a curse, and yet not so to Gods children, such as haue forgiuenesse of sinnes; to them it is not compensatory satisfactory, it curse and euill, or sting is taken a­way. Those are blessed that dye in the Lord: the day of death to thē (by what soeuer euill meanes) is better then the day of birth: To dye is aduantagious, to them it is a cure of all diseases, of sinne it selfe: a meanes to enter them into their masters ioy. So that though the particular bee not per­formed vnto them, that which is better is: and yet so often as that is good, it is performed in kind this way. On the other side, life and deliuerance in themselues, bles­sings, and yet vnto a wicked man a curse; one [...]udgement threatned [Page 347]the wicked, is smiting no more: it is a fearefull iudgement to liue and prosper in sinne: the more a wic­ked mans dayes are, the more his sinnes must needs bee, and so the greater his iudgement. So that, though the particular iudge­ment be not executed, that which is worse is, where there is no remis­sion of sinnes.

If forgiuen [...]sse of sinnes dispo­seth to the healing of the plague; Vse 1 then (to omit that it teacheth Gods exact iustice) It sheweth vs what we must looke to obtaine be­fore the the Lord in mercy, heale our Land, namely forgiuenesse of our sins. Healing cannot bee expect [...]d as a blessing before, as long as sinne is vnpardoned, our score stand [...]th in Gods booke, guilt lyeth at our doore, is within that house; our sore will runne, the hand of the Lord will bee vpon vs day and night: and therefore calleth vpon vs to vse those meanes; vpon this ground are we to goe vnto Gods threane of [Page 348]grace and mercy, through Iesus Christ the Mediator, the Sauiour, to Christ the Aduocate with the Father, the onely Intercessor and Redeemer, to get into him by faith, to wash vs, and to make vs cleane, in his blood, the Fountaine opened for sinne and for vn­cleannesse, make wee him our peace and propitiation; this is the substance of that Incense in the Censor of Aa­ron, with which he stood betweene the liuing and the dead, and appeased the wrath of the Lord kindled in the plague. Make wee him our friend, and vse him now for the weale of our Land, seeke remission of sinnes by faith in him: looke that faith be conditioned, bring with it whatsoe­uer God requireth, else to remissi­on of sinnes, of which particular­ly in my last proposition. Blinde men & women that we are, we busie ourselues altogether about the dis­ease; our eye is vpon that, our fin­ger is vpon that, our month talketh of that; at furthest, our thoughts are of second causes onely, we think [Page 349]not of the first cause, sinne; we vse not Gods meanes for remission and pardon of sinnes, and therefore our disease remaineth, which would bee otherwise, if we did wisely consi­der, That forgiuenesse of our sinnes is that which disposeth vs to the healing of the Land.

Before I speake of the order of these meanes, obserne, Doct. It is a priui­ledge of the Lord to forgiue vs our sins, I will forgiue their sinnes. Thus doth the Lord proclaime himselfe in the Scriptures. The Lord, the Lord, Exod 34.6. &c. forgiuing iniquitie, transgressi­on and sinnes. I, Isa. 43.23. euen I am hee that blotteth out thy transgression for mine owne sake, and will not remember thy sinnes. And so in many other pla­ces.

This hath the Church of God professed, as in their prayers for remission of sinnes, so in their pray­ses and blessings of GOD for the same: See Psalme; 1. and Psalme 103. And our Lord taught vs to goe [Page 350]in prayer to him our Father for re­mission of sins, and in the same place to ascribe power, and glory to him, of remission of sins. Mich. 7.18. And therefore the Prophet, Who is a God like vnto thee, that pardonest iniquity As if he should say, thou onely art God, and manife­sted to be so by forgiuenesle of sins. Therefore the Scribes themselues, Who can forgiue sinnes but God alone? Luk. 5.21.

1 Reason 1 Indeede vnto him alone be­longeth the power of remission of sinnes, vnto whom those attributes gracious, mercifull, doe belong; but these are essentiall and incommuni­cable properties of GOD: they are conioyned in that proclamation, The Lord, the Lord gratious, merci­full: and therefore, it is his priui­ledge.

2 Reason 2 His priuiledge alone, it is to forgiue sinnes, whose it is to saue, whose priuiledge it is to redeeme, to enliue, and regenerate; to wash and clense a soule from sinne: in a word, which compriseth all, whose priuiledge it is, to make the coue­nant [Page 351]of grace: Remission of sinnes, is saluation from sinnes; saluation from their guilt, binding ouer to pu­nishment, saluation from wrath that is to come. Remission of sinnes is redemption, Col. 14. deliuery from guilt and punishment, wrath due and to come; in whom wee haue redemption, remission of sinnes: Remission of sinnes is a part of spirituall life, life of and by iustification: Remission of sinnes is the washing and clensing of the soule from sinnes. It is one part, or lega­cie of the couenant of grace, I will bee mercifull vnto their sinnes. Now euery one of these are the peculiars of God: it is his to saue, besides him there is no Sauiour. Hee is the Lord God of Israel, that visiteth and re­deemeth his people. GOD purchaseth his Church. It is he that doth kill, and he that doth make aliue, that regenera­teth, that rayseth from the dead: It is he that washeth vs with cleane water: that maketh as white as snowe: whence Dauid, wash me, Psalm. 51. It is hee that maketh that couenant: [Page 352]I will make an euerlasting couenant with you It is God that iustifieth, and therefore remission of sinnes is his priuiledge.

3 He onely can forgiue sinnes, Reason 3 whose lawe is transgressed thereby, hauing power to giue life vnto its obseruation, being able to punish with eternall death the trangressi­on of it: Sinne is the transgression of the Law of God: There is but one Law-giuer that is able to saue and to destroy: Opus Dei est peccata remittere. Salmeron, [...]ouing the holy Ghost God. Q [...]is antē remittit peccata nisi solus Deus? to. 9. tr. 63. p. 478. others can kill the body and goe on further, GOD alone can cast both body and soule into Hell fire. And therefore vpon all these grounds. I conclude it, the priuiledge of God to forgiue sinnes. By this argument you know, Christ prooueth himselfe GOD: For it the Pharesies thought he did blaspheme: it was his to haue the key of Dauid to open when as none can shut, to shut when as none can open, and the priuiledge of none other.

1 If it be the Lords, Vse 1 Sacrilegi­ous is their practise, who teach and practise communication of the [Page 353]same vnto a mortall man, as in the Church of Rome. It is not a Mi­nisterial or declaratory power they giue vnto them, but iudiciary, l 3. de pae­nit c. 2. §. quare cū suas claues. the same, the same which Christ had, hee communicated to the Apostles, saith Bellarmine. They doe it not by the ministry of the word, Vt enim flatius ex­tinguit ig­nom, et dis­cipat neba­las, sic [...]i­am [...] ti [...] sacerd [...] ­ti [...] [...]ectata dispergie [...]r cranescere facit Id [...] q [...]int [...] Col­ligitur. Bel [...]l 2 de sac in gen. c. 8 rat. 6. saith Bellar­mine, but extinguendo & dissoluendo, as the winde putteth out fire and dis­perseth the cloudes: so doth the ab­solution of a Priest disperce sinne, and cause the same to vanish. According to which Metaphor (saith he) We reade, Deleui vt nubem peccata tua, I haue done away thy sinnes as a cloude; which indeed proceedeth of GOD, but not of any priest or Pope.

It is not a conditionall absoluti­on, If thou dost beleeue, if thou dost repent; (though they teach Sacra­ments to follow faith, and that they cannot rightly bee conferred on those that are of age, Nisi ijs qui prius credunt: and acknowledge that Multi baptizantur qui non re­cipiunt [Page 354]spiritum Christi, l. 1. c. 25. ad postremum. quia sine fide aut poenitentia baptizantur, and that multi impij baptizantur ficto corde & Eucharistiam sumunt, l. 1. c. 14. arg tert. qui proinde peiores sunt & magis inuisi Deo quam antea: but absolute (and what shall they stand vpon conditions, when as they teach, As that a Priest doth not know the faith and repentance of another (which is truth) so that a man can not be certaine of his owne righteousnesse; which was the cause of Bellarmines tutissimum to relie on the only mercy & boun­ty of God; l. 5 de iu­stif. c. 7. Propter incertitudinem propriae iustitiae:) Whether thou be­leeue and repent or not: Which the Apostles receiued no power for; They had no power against the truth, but for the same; vppon which may follow the iustification of the wicked, and condemnation of the iust: which the Lord pronounceth a like abominable. Which GOD him­selfe (as being impotencie, rather then power) hath not, and disclai­meth: Hee will not hold the guilty [Page 355]innocent.

It is a truth that Ministers, and they alone (against Sectaries a­mongst our selues, who with Ana­baptists giue the power of the Keyes vnto euery beleeuer) haue in Gods place and stead, a power to binde and loose; but it is Ministe­riall and declaratory, that is, to de­clare and pronounce vnto them that are truely penitent, the absolution and re­mission of their sinnes; as our Church speaketh. And when men, vnto whom they shew Gods good plea­sure, are rightly quallified, it is ra­tified, they are Ambssadours from God, and haue commission to testi­fie vnto such soules the grace of God: as in binding they declare wrath: So on the contrary. Let the Pope and all his adherents binde him that truely beleeueth, repenting of his sinnes, God absolueth him, he is bles­sed, and it shall not be reuersed: and on the other side, absolue and loose an impenitent sinner neuer so much; he is still bound before God. Gods [Page 356]Word pro [...]ounceth him a cursed man, and he shall be accursed, Iudi­ciary power; as saluation it selfe is that which is proper to God, none can fo [...]gine sinnes but God onely.

2 If it be Gods to forgiue then it is Gods to heale the Land of the plague. Vse 2 Whosoeuers it is to forgiue sinnes, his also it is to heale the Land of the plague: and therefore they are heere coupled together. Could a Priest take away, I, blow a­way sinnes, as the winde doth the clowdes, he might heale a Land of the plague, hee taketh away the cause. When as he cannot doe the lesse, possibly sane himselfe, he can­not in that manner forgiue sinnes, which is the greater: they are both priuileges of God.

3 It teacheth vs whither to haue recourse for this blessing, Vse 3 euen vn­to the Lord; our Sauiour taught it, and all Saints practised it. Haue mercy vpon me O Lord, according to the multitude of thy mercies, doe a­way mine offences Expect it not, [Page 357]seeke it not from man, or Angell, seeke the face of God who promiseth vpon it to forgiue sinnes.

As it sheweth vs to whom to goe, so the manner, such as beseemeth the Lord, such as hee prescribeth in his holy word: Which may bee an argument to renue all the former duties, but of that anone directly.

Yea, it is for our incouragement notwithstanding former and larter sinnes. It was an encouragement (sometimes) to them to sue vnto the Kings of Israell, because they had heard them to bee mercifull. It is a truth much more of our King and God: he proclaimeth himselfe such, he hath beene found so from gene­rations, Manasseh a bloody Idalater had experience of it. So had Paul, I was a blasphemer, a persecutor, an iniurious person. I obtained mercy; Mercy in his worke, The mercy of the Lord is from generation to generation, on thē that feare him; As I liue (saith the Lord) J will not the death of a sinner.

Let vs put it to vse, hauing need of remission of our sinnes. Let the gracious attributes of this God, whose priuiledge this is, allure vs and incourage vs to the vttermost; at length we may preuaile, and as he was to Jsrael he will be to vs: Hee was (saith the Psalmist) so mercifull that he forgaue them.

Last of all, Vlt. it must teach vs to whom to giue the praise and glory of it, in all the duties thereof, euen vnto the Lord: thou that hast it and dost know it (without which thou caust neuer giue God the glo­ry of it, as an intellectuall agent) Ascribe vnto the Lord the praise, thine is the kingdome, the power and the glo­ry; giue him the glory of good will, of grace and mercy, of truth and power, of Jesus Christ, of all his other meanes by which thou hast attained the same. Remember that of his, My glory will I not giue vnto ano­ther; giue it him with thine heart, with thy mouth, with thy life, all recieue in this mercy from him: [Page 359]Let all for this mercy returne praise and glory vnto him. Blesse thou the Lord, O my soule, and all that is with­in mee prayse his holy name. Blesse the Lord, O my soule, Psal. 103.1. and forget not all his benefits, who forgiueth all thine iniquities. It is his priuiledge.

After-noone Sermon.

IN the last place, (for I purpose not to obserne any thing else out of these words) That GOD may forgiue our sinnes, it is necessary that wee repent. Or repentance in vs is a condition required, as preuious and disposing to remission of sinns. I gather this from the words: the promise of the Lord is, hearing, for­giuenesse, healing the Land: the condition or qualitie requisite in the subiect to whom this promise is made, Is turning from their euill wayes to God in all holy duties, [Page 360]those named in the Text, Humbling, Prayer, Seeking. If they shall, &c. I will forgiue, &c.

1 This is the constant Method of God in the Scriptures, Reason 1 my Text is a primary place: So Esay 1.16. Wash you, make you cleane, &c. Cease from euill, learne to doe well, &c. Seeke iudgement, releeue the oppressed. In which words, there are both termes of repentance; and then the pro­mise of the Lord followeth, Though your sinnes be as Scarlet, they shall be white as snow: which is, forgiuenesse of sinnes. Jf the wicked shall turne from all his sinnes that hee hath com­mitted, and (which is obseruable) keepe all my Statutes, Ezech 18.21. and doe that which is lawfull and right, hee shall surely liue, and he shall not dye. Thus Peter, Acts 2.38. Repent, and be baptized for re­mission of sinnes: which is his in­iunction vnto those his auditors pricked in their hearts. And else­where Repent, Acts 3.19. and bee conuerted that your sinnes may be blotted out. Thus Solomon, Pro. 28.13. He that confesseth and for­saketh [Page 361]his sinnes shall haue mercy. Mercy in that effect of remission. If we confesse our sinnes God is faith­full and iust to forgiue vs our sinnes: 1. Iam. 1.7. What can bee more plaine? Thus the Prophet laying downe the com­mission of Christ, The Spirit of the Lord is vpon me, &c. Hee hath an­noynted me to preach the Gospell vnto the meeke. He hath sent me to heale the broken hearted. Whats that glad ty­dings, but amongst the rest remis­sion of sinnes? and to whom? the meeke, the poore, &c. Answera­bly, Christ did preach, Blessed are the meeke, &c. They are that qual­lisied subiect to whom the promise is made, to whom my commission leadeth mee to preach blessing. I might bee larger, but this shall suf­fice for our first head; the constant method and order of God in Scrip­tures.

2 This will appeare in the next place, Reason 2 because there is no promise made vnto an impenitent man, of remission of sinnes; yea, all the [Page 363]curses of God are denounced, and inforce against him. Cursed is euery one that abideth not in all the comman­dements, to doe them. If thou shalt not obserue and doe all, &c. Deut. 28. All these curses shall come vpon thee, In which obserue the words runne, of not doeing the Commandements; and that so long a man is vnder the curse. I, of doing all, wherein we see there must be a turning from sinne in heart, in the roote, its po­wer must bee tamed; there must be a turning from it in mouth, and in life; suspention of acts is not enough, that may bee where sinne doth raigne, which implyeth con­tradiction to repentance. I, tur­ning from sinne is not all, there must be a turning vnto God; there must bee doing whats commanded, a­mend nont: in heart, in it motions, mouth, and life, in their season: or else all these Curses shall come vpon you, and ouertake you. Therefore Jt shall come to passe, Deut. 29.19.20. saith Moses. (Of the man, who hearing the wordes and [Page 362]curses of Gods book, shal impenitencly goe on: saying, I shall haue peace though I walk in the abominations of mine own heart, &c.) The Lord will not spare that man, the wrath and the iealousie of the Lord shall waxe hot against that man, and all the curses that are writ­ten in this booke shall fall vpon him. Saint Paul of an impenitent man hauing an hard heart that cannot re­pent, he treasureth vp wrath, Rom. 2.5. against the day of wrath, &c.

The Axe is layd vnto the rootes of the trees, saith Iohn the Baptist, Euery Tree that bringeth not foorth good fruit (obserue, he saith not that bringeth not euill fruit onely; nay, if it were possible, to bee without good fruit) it shall be hewen downe and cast into the fire. Math. 3. How many times hath God said, Exod. 34.7. Hee will not cleare the guilty. And wee cannot question but he is faithfull and iust. Nah. 1.3. So that if the curse of God necessa­rily abideth, euery man that doth not repent, turne from sinne, and turne vnto God, according to his [Page 364]commandements, then must a man in that manner repent, that he may be exempted Gods curse, and quali­fied to the contrary blessing of re­mission of sinnes.

3 I argue, Reason. a liuely faith is before in nature, and so preuious to remis­sion of sinnes, and therefore repen­tance; for the former, it is the posi­tion of all Diuines that I know. Protestants constantly teach a liuely faith, the instrumentall cause of iusti­fication, it is indeede that whereby we receiue Jesus Christ, and haue vni­on with him, in whom we haue redemp­tion, remission of sinnes, remis [...]ion of sinnes floweth from communion with Christ, which in order of na­ture followeth vnion, which is by faith; for the consequence, it is cleare, seeing faith without repen­tance is not a liuely faith; faith without, seperable, seperated from workes, 1. Thes. 1.3 is a dead faith: a liuely faith is an effectuall faith, it sheweth it in all good workes in seperable companions; it is the mother of all [Page 365]Christian vertues: it is that one good worke which is great with all other; it is a worke, holinesse is of it nature, whence it is called our most holy faith; though in that respect it iustifieth not, faith indeede alone iustifieth, but that faith which iusti­fieth is neuer alone: it hath all gra­ces present, though not efficient in iustification.

Promissio Dei de remissione pecca­torum gratuita{que} nostri iustificatione percipienda fidem viuam postulat; Dr. Benef. de perseuer. pag. 213. fides autem viua non est, si sine poenitentia studio{que} bonorum operum fuerit; cui autem non fuerit fides viua, nequaequam ei remittentur peccata, nequaquam ille iustificabitur. Dr King on Ionas, Lect. 39. p. 529. & 530. Wee neuer said (saith that Reuerend late Bishop of London) that faith without workes, barren and empty of her fruits, iustified an vn­righteous soule, but that faith so qua­lified, doth notwithstanding iustifie without those workes, wee maintaine against men and Angels, &c. It is not a naked, fruitlesse, hypocriticall faith, but soundly and substantially conditio­ned: [Page 366]So St. James meant. Let vs now make vse of it. 1 And first, it serueth for refutation of the contrary opi­nion that repentance is not before, and disp [...]sing to remission of sinnes in the order of nature; especially that which maketh repentance sim­ply after remission of sinnes, in the order of nature: (which distinction must bee obserued in faith, and repentance, and remission of sinnes, seeing these haue the nature of cause, and effect, and so stand in re­lation vnto each other, which I ob­serue a scruple, when as repentance is spoken of, vnder that notion of sanctification [...]; (though confessed the same with repentance) my selfe demanded heretofore of priority of repentance and remission of sinns, haue constantly answered accor­ding to my proposition: But if the question were of sanctification, mortification, viuification, and re­mission of sinnes, I was wont to de­nie it, and yet finding, and still hold­ing both these one and the same, I [Page 367]saw my selfe condemned: and be­ing euery way perswaded of the truth, thought good to perswade others, hauing so cleare a Text, and rise for it and such an occasion.

Against this may be obiected, Obiect. God iustifieth the vngodly.

I answer: Answer. vngodlinesse was not the state of that man in the point of Gods act, but the immediat state be­fore Gods mercy on him in that ef­fect, God protesteth the contrary in plaine termes before; who knoweth not that the formall cause of iustifi­cation, is the righteousnesse of Christ imputed and giuen? Vpon which in­stification, and I so remission of sins follow, in which a man is not vn­godly. Heere is a supposition of vnion with Christ, of one in Christ, Coll. 1.14. in whom wee haue redemption, remis­sion of sinnes: and faith by which we haue vnion, and thereby remission of sinnes, a liuely faith as before: so that betweene remission of sinnes and an vngodly man, there is impu­tation of righteousnesse, vnion, and [Page 368]faith, vngodlinesse is the immediate estate in order of nature before.

Whom hee called he iustified, Obiect. whom he iustified he glorified; vnder which, sanctification is enfolded: from whence it followeth, as that iustifi­cation is before glorification, and so sanctification.

I answer, Answer. and graunt sanctificati­on a part, or the beginning of glory. I graunt also that the degrees of sanctification & consummation, Note. fol­loweth iustification or remission of sinnes; that it simply and according to its parts doth follow, I denie. Call enfoldeth repentance or sancti­fication, as it terme ad quem, the first terme ad quem, is Christ, 1. Cor. 1.9. in Christ from sinne it raigne, and the power of darknesse, Colloss 2. in whom wee are circumcised with the circumcision not made with hands, to the putting away the body of the sinnes of the flesh: Colloss. 1. and so to the Kingdome of the Sonne of Gods loue, light, righteousnesse, holi­nesse, grace, vertue, repentance which enfoldeth all: so that though the [Page 369]consummation followeth iustifica­tion, the beginning and parts of re­nouation may goe before, as the terme ad quem of call, and as the companions of faith, by which I am iustified.

But is not this Poperie? Obiect. 3 I an­swer, it hath nothing to doe with any thing that is Poperie indeede.

Repentance with them is a Sa­crament, Answer. it worketh iustification ex opere operato, it is a part of the for­mall cause of iustification, it is a cause of remission of sinnes: These particulars are Poperie, and I denie them.

I affirme a necessitie of good workes or repentance, in regard of presence, Note. and that in a measure and degree onely, as the quality and conditions of faith: and the person to whom God promiseth remission of sinnes. I confesse the progresse of sanctification, and it exercise vp­on that motiue, Gods mercy in for­giuenesse after. I denie all efficien­cie, or casuality in repentance at all, [Page 370]of our iustification, or remission of sinnes.

Sill they follow their Mistris, but in remission of sinnes, and cloathing a sinner with the iustice of God, therein they giue her the place, and put the bur­then of the worke vpon her shoulder: As that worthy Protestant, Doctor King, vbi supra.

This Papists themselues confesse Protestant doctrine: Multi postea docuerunt opera necessaria esse ad vi­tam aeternam: Vasques 1.2 ae. disp. 214 n 21. sicut etiam dixerunt necessariam esse renouationē per fidem spem & charitatem ad iustificati­onem.

Lutherani etiamsi contritionem re­quirunt ad remissionem peccatorum, Bellar. de poenit. l 1. ca. 12. tamen non ferunt, vt contritio dicatur causa iustificationis.

And elsewhere, Lib. 1. de Instit. ca. 18 §. adhaec. Praerequiri istos actus praeter fidem quoad praesentiam, non quoad apprehensionem iustificatio­nis: Bellarmine giueth sanioribus Pro­stantibus

Which distinction of Efficiency and Presence, though some allow [Page 371]not of, I suppose to be nothing else but the Doctrine of the Church of England. Homil. of Salua. p. 15. And yet that Faith (which alone iustifieth) doth not shut out Re­pentance, hope, loue, dread, and the feare of God, to bee ioyned with Faith in euery man that is iustified, but it shutteth them out from the Office of iustifying: so that though they bee all present together in him that is iustifi­ed, yet they iustifie not altogether.

Neither is this Doctrine mine a­lone but of the learned.

Bellarmnie before giueth it Lu­therans: And so to Luther, Ibid. Ʋolo e­am (scilicet poenitentiam) sed dico eamnon operari iustificationem aut re­missionem peccatorum.

To Cymnitius, Exam. part. 2. de paenit. pag. 316. Est & hoc extra controuersiam apud nos neminem posse Deo reconciliari, & remissionem pec­catorum consequi, nisi agat poenitenti­am: nam cor impaenitens cumulat sibi iram Dei, Rom. 2. Luc. 13.

I, hee giueth it also to Caluin. Inslit li. 3. ca. 4. §. 3. Diximus nos quodam loco nunqum si­ne poenitentia obuenire peccatorum re­missionem: [Page 372]sed similiter adijcimus poe­nitentiam non esse causam remissionis peccatorum.

Nam nullis hoc peccatum (origi­nale) remittitur nisi qui spiritu men­tis suae renouari incipiunt. D. Whitak de orig. pec. pag 313. in octaue.

Repentance for sinne must goe before remission, In vers. vlt. Iud. Dr. Abbot. in Thomp. pag. 212. saith Master Perkins.

Nusquam autem decreta est remis­sio peccatorum abs{que} poenitentia, ne{que} vnquam alia conditione concessa est.

Oleum miserecordiae non infundit nisi in vas contritum & contribula­tum, saith Bernard, citat Cymnit. vbi supra pag. 330. Hee pardoneth and absolueth all them which truely repent, saith our Chuch.

King Iames on the Lords prayer calleth it, Pag. 65. In Iohan. lo. de remiss. peceat. l o. §. 6. pag. 42.43. Causa sine quo non. Ma­ster Zanchy, Conditiones non prop­ter quas, sed citra quas peccatorum remissio non obtinetur. Whom I wish consulted with, hee answereth that obiection fully, that then remission will not be free.

See also Master Taylor in Psal. 32. pag. 153. & 164.173. And [Page 373]Doctor Francis Whites Orthodex, pag. 17. p. 33. p. 217.

One saith truely, The Lord hath not as much as promised or spoken any sillable tending to a promise of forgiuenesse of sinnes but to such as forsake their sinnes. And I could adde a great many more: And by this must that of Augustine be limi­ted and vnderstood, Bona opera non praecedunt iust ficandum, sed sequuntur iustificatum: of degrees and mea­sures not simply, in the sence ex­plained before. All which I desire to bee considered by my Learned Brethren.

One rubb more must bee remo­ued, Obiect. If Repentance bee before re­mission of sinnes, then before iusti­fying faith: Three I finde in this manner arguing.

Briefely I deny the consequence. Of Repentance in the sence, I haue out of the Word of God explained it, Turning from sinne, turning vn­to God in amendment, mortifica­tion, and viuification; two of the [Page 374]three yeeld the non consequence: and to make that good deny Morti­fication and Viuification, or tur­ning to God, by amendment, to be the repentant God calleth for; that they confesse a fruit of faith in que­stion: which I suppose in former propositions I haue sufficiently made good.

The third that maketh this obie­ction conceiueth rightly of Repen­tance, and includeth, the loue of GOD aboue all in it nature. Now to say, that the loue of GOD aboue all is in nature before iustifying faith, is a con­clusion; so of all sortes confes­sedly absurd, that I neede for the present but to name it. It is sufficient though I say no­thing.

Whole Sanctification, as well it parts, Mortification, and Viuifica­tion; the purging and purifying the heart in this sense, is ordinarily giuen to Faith in Christ, Acts 26. and Collossians 2. From which [Page 375]Christ, Faith draweth the same. Faith is of all the Learned confes­sed the roote, the mother of Loue, and all Christian Vertues; and therefore to make it an effect or consequent of them is but nouelty, strange, and vnheard of Doctrine. But of this (if GOD be pleased) an other time.

2 If repentance be the conditi­on of remission of sin; Vse 2 then where­soeuer there is this condition, there is remission of sinnes: it is Gods promise, his truth and iustice are at stake for it, 1 Iohn 1.7. J said I will confesse, and thou for gauest. Neither is there any space or time betweene these; therefore the Scripture pro­nounceth such a man blessed, Blessed are the meeke, blessed are they that hunger and thirst after righteousnesse, Matth. 5. actually blessed. The Lord dwelleth with the humble, actu­ally. A broken heart is a sacrifice of God. Indeede, true repentance put, all requisites to remission are in act; it is turning from all sinnes, [Page 376]and turning to God according to all his commaundements, there is the whole new creature for parts of grace. Consequently fellowship with Christ, from which this doth flowe: and so faith, by which there is caused that fellowship with Christ; and if it were otherwise, a true repentant might be actually accursed, and it might be possible, that hee dying in the meane time, might goe to hell.

Which I obserue against those who teach that true repentance, and iustifying faith, may be seperated, the one before the other in time, and others who teach besides, that a man may be seauen yeares, more or lesse, truly repentant, and yer vniust, one of the vngodly, vniustified, and so without remission of sinnes, and there is a route of those about this Cittie: (which withall conuinceth repentance with them, to bee but legall, indeede vniustice, vngodli­nesse: if the tree be naught, the fruit cannot be good.)

No, no, repentance and remission of sinnes are inseperable, godly Preachers euer ioyned repentance and remission of sinnes, as our Homilies: And there­fore our Church: At what time so euer a sinner repenteth him of his sins, &c. I will put out all his wickednesse out of my remembrance, as the saying of the Lord, and giueth power to Mi­nisters, to declare and pronounce vnto the penitent soule, remission of sinnes, such men are subiects of comfort; glad tydings must bee preached vnto them, they may heare of ioy and glad­nesse: wheresoeuer God worketh re­pentance, he promiseth and giueth withall inseperably remission of sinnes.

3 This teacheth vs in what man­ner to seeke and sue for, to the Lord, Vse 3 remission and pardon of sinnes, namely with this quality and dispo­sition, repentance, and for that cause it is (as before) that euery one that calleth vpon the Lord, must depart from iniquity, must lift vp pure hands, &c. And withall, affordeth vs vp­on [Page 378]triall, an infallible ground of knowledge, whether wee haue re­mission of sinnes or no. The triall is necessary, remission of sinnes is a matter of great consequence, bles­sednesse is that which belongeth vn­to that man, vntill our sinnes are forgiuen vs, wee haue no sound peace, or ioy, or comfort: guilt binding ouer to Gods iudgements, lyeth as a dogge at our dore. Wee are open to Gods danger of all cur­ses, of death it selfe: the very sight and sence of such a state is terrible, and hath strange and vnnaturall ef­fects. See it in Iudas and Caine: when as Gods face is sometimes hidden from his children, with­drawne, and their perswasion and as­surance of faith is ecclipsed: When GOD bringeth olde sinnes to remem­brance, and maketh euen them to pos­sesse the sinnes of their youth: their trouble sheweth their complaints, and earnest cries for mercy, decla­reth it. If a man hath that blessing, and none other of the world, hee is [Page 379]truly blessed. If a man want that, if he hath all the world can afford him, he is truly miserable, fearefully ac­cursed, the wrath of God abideth on him: the healing and weale of the Land, in regard of the plague, de­pendeth on it. Besides, euery one of vs stand vp, and say, wee beleeue re­mission of sinnes, we begge it often: would you now know whether you hane attained that blessing, whether you are as you professe, free from that terrour and danger spoken of, and so bound for life euerlasting?

Looke vnto your repentance, Gods condition, examine thy selfe narrowly about that, as I haue be­fore deliuered it. If thou finde that, thou mayest conclude, and know thy sinnes are remitted. The peace and quiet of thy soule is substanti­all: thy faith and hope of eternall life are liuely, truly conditioned and qualified; thou mayest be encoura­ged comfortably to goe on vnto perfection. But if vpon triall it bee otherwise, there is a deniall of re­pentance [Page 380]spoken of: Thou hast not the forgiuenesse of thy sinnes: thou art not conditioned and qualified vnto the promise of the same: the peace and quiet of soule are but car­nall security, thy faith and hope vaine: as a Spiders web, as the giuing vp of the Ghost: Thou hast no title to eternall life, the stipend and wa­ges of those sinnes, is death: repent and bee conuerted for the remission of thy sinnes, except thou repent, thou shalt now, or eternally perish: repentance is Gods condition to forgiue­nesse of sinnes. And so much for this proposition, and GODS whole pre­script for the plague.

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