Man ashiv le-Yahoweh, or, A serious enquiry for a suitable return for continued life, in and after a time of great mortality, by a wasting plague (anno 1665) answered in XIII directions / by Tho. Doolitel.

DIRECTION I.

HAth God spared you in time of Plague, Then be better and not worse than you were before. Those that before were bad, have now greater engagement to be good; and those that were good before, are engaged by Gods merciful Providence to them to be better; not only better than those that are bad, but better than themselves that before were good. In time of Plague you did enquire for the best Antidote, and for the best Cordial and Preservative, and should you not now the Plague is thus ceased, enquire what is your best Return you are to make to God, especially when in time of Plague, Gods Pro∣tection was your best Preservative, and the Spirits Comforts your chiefest Cordials.

This Direction consisteth of two branches, and I will speak of them apart.

Before the Plague begun.

• 1 Be not worse than you were
• 2 Be better than you were

And indeed if you be not better you will be worse, as afterwards will be made appear. Now because it is to be feared that some men will be worse after this dreadfull, and devouring, man-eating Judgement, than they were before, I shall more largely treat of this particular, if peradventure God may by these Lines prevent in some so great an evil after so great a Plague. Where I shall speak to these particular Que∣stions.

• Q. 1. Whether ungodly men doe oftentimes wax worse and worse, and why?
• Q 2. What are the several steps that men do take in sinfull wayes in their waxing worse and worse?
• Q. 3. Ʋnder what Dispensations wicked men wax worse and worse?
• Q. 4. Why God is pleased to remove Judge∣ments, though many men are worse than they were before?
• Q. 5. What are the Aggravations of this great Impiety to be worse after Gods sorest Judgement than they were before.
• Q. 6. What are the signs of a man that waxeth worse and worse under all the Means that God doth use to make him better?
• Q. 7. What considerations may be usefull to stop the stream of such mens wickedness, that yet are waxing worse and worse?

SECTION I. Whether ungodly men do often times wax worse and worse?

SOme wax richer, and some wax better, and all men wax older, and many wax worser. 2 Tim. 3.13. But evil men and seducers wax worse and worse; deceiving and being deceived. To encrease in Riches is not simply evil; to encrease in Grace is surely good. This increase is commanded: 2 Pet. 3.18. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ. It is commended, 1 Cor. 1.5. In every thing ye are enriched by him, in all utterance and in all knowledge. It is to be prayed for, Luk. 17.5. Lord encrease our faith. Col. 1.9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire you may be filled with the knowledge of his will, in all wis∣dom and spiritual understanding. Vers. 10. That ye may walk worthy of the Lord unto all pleasing, being fruitfull in every good work, and increasing in the knowledge of God. But to encrease in sin, and to grow in wickedness, especially after men have seen Gods displeasure against sin, in a wasting Plague, is an evil to be lamented, if we could, with tears of blood. When instead of ad∣ding grace to grace, 2 Pet. 1.5, 6, 7. they adde sin to sin; to Drunkenness they add Adultery; to Passion Malice, to Malice Revenge. Some men make such progress in sin by little and little, till (as all the little Channels meeting in one place) become a common Sewer of all filthiness,

and impiety; Sinks of sin and nasty dunghils of all uncleanness.

Let me premise these six particulars, and I will pass to the proof of this first thing,

1. That the Nature of man is wonderfully depraved, and in all men (except Christ) e∣qually sinfull. For

First, All men are equally under the guilt of Adams first transgression.

Secondly, All men are equally deprived of Originall righteousnesse.

Thirdly, All men have equally the seeds of all sin in their nature, all naturally prone to all sin, Gen. 6.5. though by reason of the tempera∣ment of the body, some men might be more in∣clined to one sin than to another, yet all sin is seminally and radically in every mans nature, all men by nature are equally tinder the curse of the Law, deserve the wrath of God, and equal∣ly liable to the torments of hell, Ephes. 2.3.

2. That every sin that men commit is of a damning nature, and though some sins in compa∣rison of others might be called little sins, yet in respect of the great God against whom they are committed, no sin is small. Though degrees of sin, and inequality of sinning, have greater de∣grees of torment, and shall have inequality in sufferings, yet eternall death is the wages of the smallest sin. Therefore let no man think, while I speak of the increase of sin, that he is good, be∣cause he is not so bad as others grow to be.

3. That in the world there are severall sizes and degrees of sinners, as in the Church there are

severall sizes and degrees of believers. In the Church there are, Fathers, Young men, Chil∣dren, 1 Joh. 2.13. And Babes, 1 Pet. 2.1. So there are severall sizes of sin∣ners. Some morall men, some openly prophane: some are great swearers and great drun∣k••rds, Ringleaders to sin; the Devils Lievetenants, provoking others to sin, and incouraging them therein. Some are chief a∣mong sinners, Luk. 19.2. Some drink in Iniquity like water. Job 15.16. Some are drawn to sin, and some draw sin to them, and that as with Cart ropes, Isa. 5.18. some commit sin, and tremble at it: and some commit sin and rejoyce at it. Prov. 2.14. some commit sin, and are terrified at it when they have done it: some commit sin and make a mock and sport of sin, when they have done it, Pro. 10.23. & 14.9. some commit sin with great remorse and reluctance, and others commit sin with as great and eager greediness, Eph. 4.18.19. A dreadfull text, Having the understanding dark∣ned, being alienated from the Life of God, through the Ignorance that is in them, because of the blind∣ness of their heart, vers. 19. Who being past feeling, have given themselves over to lasciviousness, to work all uncleanness with greediness. These are sinners of a great Magnitude, if you weigh the things spoken of them (1) Having their understandings darkned. The word doth either signify the faculty it selfe, or the ratiocination,

or reasoning of the understanding, and it is true in both respects, their understandings are dark and ignorant, and their reasonings are dark and obscure. (2) Being alienated from the Life of God, i. e. That Life, that God commands and approveth, they are too much acquainted with a sensuall, flesh-pleasing, swinish life: but they are utter strangers to an holy, self-denying, sin-mortifying Life: because of the ignorance that is in them, as a bruit doth not know the life of reason, so sinners are ignorant of the Life of God. (3) Because of the blindness, (more pro∣perly) the hardness of their heart; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This word is sometimes rendred blindness, some∣times hardness, because they are conjunct, a blind heart is a hard heart, and a hard heart is a blind heart; it signifieth the thick skin that cover∣eth the palmes of the hands of hard labourers, that they can handle nettles, and in that part of their hand have no feeling of the stingings, as o∣thers are sensible of. There is a thick skin hath over grown the hearts of some sinners, that they are (4) past feeling, unsensible as a stone, who are said to have their consciences feared as with an hot Iron. But though they feel not their sin here, they shall feel the torments due for sin in the life to come. The hideous howlings, and gnashings of teeth amongst the damned, speak plainly that they feel the punishment of sin. (5) Have given themselves over to lasciviousness, sometime sinners are said to sell themselves to work wickedness, as Ahab, 1 King. 21.2••. sometimes are said to give themselves to wicked∣ness,

which denotes their constancy, and com∣placency in working wickedness, as when St. Paul commanded Timothy to give himself to reading, he saith, Give thy self wholly to them, 1 Tim. 4.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Be thou in these things, a mans heart is in those things he is given to, a Schollar that is given to his Book, a drunkard that is given to drinking, when his cup is in his hand, his heart is in the cup. He is in drink is our proverb, when the drink is in him. God and Christ should dwell in their heart, but their heart is in their sin, and sin is in their heart. (6) To work, They work at sin as for gain, when it is the loss of the soul, that will be the issue. Sin indeed is a hard labour, and greatest drudgery: sinners work and damnation will be their wages; they should be working out their salvation; but they are working out their damnation, they are Labouring for hell, and taking pains to undoe themselves; and what is it they are so much imployed in; (7) In un∣cleanness, in the extent and latitude of it, work∣ing all manner of uncleanness, and that (8) with greediness, or with covetousness. Wicked men are as eager after sin, as a covetous man is after a good bargain, they are covetous to com∣mit sin. But Beza, renders it Certatim, con∣tending and striving who may sin most, as if they could not get to damnation soone enough, or sure enough.

4. That the reason why sin doth not rise to its height in all men, is not from themselves but from God. It is God that sets bounds to the Ocean

of mens lusts that they should no more overflow. God in great measure by restraining grace dam∣meth up the fountain of sin, that it sendeth not forth so many streames as in others it doth. Gen. 20.6.—for I also withheld thee from sinning against me, therefore suffered I thee not to touch her. But some God giveth up unto their lusts, Rom. 1.24, 26.

5. That men stand not at a stay, in virtue, or in vice, in holiness, or wickedness: If a man doth not increase in grace, likely he is decrea∣sing, so if a man be not mending he is growing worse; like rotten things every day are worse and worse; more seared, if not softned; more resolved to sin if not reclaimed. Of good it is said, Non progredi est regredi, not to goe for∣ward, is to go backward; of wicked, I say, Non regredi est progredi, not to go backward from sin, is to go forward in sin.

6. That wicked men might seem to mend in one thing, and waxe worse in another, and so they do not leave their wickedness, but only change it, as one that was a prodigall and li∣centious, turns to be niggardly and covetous.

SECT. II.

THese things premised, I shall shew that oftentimes wicked men grow worse and worse; and therefore will appear that this ad∣vise is not unseasonable, after such a thun∣dring voice of judgement, as this Plague hath been.

This will be manifest

• From Scripture,
• By Arguments.

First, The Scriptures evidencing this, that men oftentimes grow worse, and are more wicked, are such as these, Psal. 1.1. Bles∣sed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners: nor sitteth in the seat of the scornfull. In which Scripture there are nine words that set forth the progress of men in sinning; and their comming up to the height of wickedness gradatim.

Three respect

• Sinful Objects,
  • ...Counsel.
  • ...Way.
  • ...Seat.
• Sinfull Actions,
  • ...Walk.
  • ...Stand.
  • ...Sit.
• Sinfull Persons,
  • ...Ʋngodly.
  • ...Sinners.
  • ...Scornfull.

And every third of these includes the se∣cond, and the second includes the first, non contra, every scorner is a sinner, and every sinner is ungodly, but every ungodly person is not a sinner, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, emphatically, as the word is sometimes used, Luk. 7.37. And behold a woman, in the City, that was a sinner, i. e. a great and notorious sinner, and every such sin∣ner is not scornfull. Sitting includeth [standeth] and doth suppose it, for a man must stand be∣fore he sits in a wicked way; and standing sup∣poseth a man first to come into that way, or to that seat in which he sits, but not contrary, a

wicked man may walk in that way in which he doth not stand, and he might stand in that way in which he doth not sit, and so of the rest. Now here observe Davids climax or gradation, setting forth the progresse of wicked men in sin∣ning. First they walk, then they stand, next they sit. First they are ungodly, then they are great sinners, next they are scornfull: For the fuller opening of this Scripture to see mens growth in sin, I will review them.

First, The Objects, about which wicked men are conversant, which were noted to be three,

1. Counsel, a Wicked men consult how they may satisfy their lusts, they deliberate how they may get an opportunity to sin. Thus the mali∣cious man studies revenge, and the Adulterer contrives secrecy, Psal. 36.4. He deviseth mis∣chief upon his bed, and the Devil is near his pil∣low to be his counsellour.

2. Way, b Manner of life is set out by way, in Scripture, mens practises are their way, a man that hath a good trade and thrives there∣in, we say, he is in a good way; and so the profession, and serving of God in such a manner is called a way, Act. 9.2. so that a wicked man maketh sin his profession and trade. Thus the common drunkard by his daily wickedness pro∣fesseth himself a drunkard, that is his way.

3. Seat, By frequent commission they settle themselves on their lees, then fixe their abode in the house of sin, They lye down and like swine wallow in their iniquity, Psal. 36.4. He deviseth mischief upon his bed, he setteth himself

in a way that is not good: They first consult, then act, then settle in their sin.

Secondly, The Actions which were also three.

1. They walk, they take delight in their sin as a man doth in a pleasant walk; and as the Devill (with whom they walk) in walking to and fro to tempt and devoure souls: a godly man might possibly step into a sinfull way, but a wicked man walketh therein.

2. They Stand, Next they become obdurate and shameless in sin, they are not ashamed of their oathes, and drunkenness, and open pro∣phanations of the Sabbath; a godly man might fall into sin, but he doth not stand in it; he doth not persist in it, but wicked men will stand and justify themselves in wickedness and plead for it.

3. They Sit, As men secure, will persevere in evil; a man that sits intends to stay, it being a gesture more remote from motion than stand∣ing is.

Thirdly, The Persons, and these likewise are three.

1. The Ʋngodly, a man that sins and repents not is an Ungodly man, Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2. Then they are Sinners, i. e. notoriously wicked as was before shewed; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it sig∣nifieth habituall sinners.

3. Then they are Scornfull, will be scorners of reproofs, and scorners of the way of holiness, and then are come to such height in sin, that Solo∣mon forbids to reprove them as men scarce re∣claimed, Prov. 9.7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Sep∣tuagint

translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pests, Plagues. Tertul∣lus the Oratour called the Apostle Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Pest, a Plague, pestilent fellow, Act. 24.5. but by the Septuagint, scornful sinners are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the pests of a place. Thus from this Scripture you have the progress men make in sin, accurately described by the Psalmist.

Thus Cain waxed worse and worse, and did grow in sin, Gen. 4.

1. He dealt hypocritically with God, vers. 4. He brought to God of the fruit of the ground, but kept back his heart. (2) He envyed his brother Abel, and the grace of God that ap∣peared in him, 1 Joh. 3.12. and he offered to God and persecuted his brother to death, Gen. 4.8. (3) He lyeth before an all knowing God, speak∣ing falsly, vers. 9. (4) He flies in the face of God, as if God had charged him with that which was not his duty. Am I my brothers keeper? (5) He despaireth of mercy, vers. 13. My pu∣nishment is greater than I can bear, or, My sin is greater than that it may be forgiven. (6) He flyes from God, vers. 16. (7) He takes up with the pleasures and profits of the world without God, vers. 17. So Cain increased in wicked∣ness.

So did Ahab, 1 King. 21.

1. He seeth Naboths Vineyard. (2) He doth covet it, and unlawfully desire that which was another mans, vers. 2. and would have bought that which Naboth had not a power to sell, be∣cause it was the Inheritance of his Fathers, vers. 3. and Numb. 36.7. (3) He was discontent

at Naboths answer, though he gave him the Word of God as the reason of his denyal ver. 4. (4) He doth unfaithfully report the words of Na∣both, as is usual with wicked men to doe, vers. 6. He leaves out the reason of Naboths denyal, Because it was the Inheritance of his Fathers, (5) He was guilty of Naboths death, suffering Jezebel to use his Seal to effect it, vers. 8. And Elijah the Prophet chargeth Ahab with his death, as being guilty of his blood, vers. 19. (6) He takes possession of that which was none of his own, and which he got with the shedding of innocent blood, contrary to the command of God, Ezek. 46.18.

The like steps you might perceive in Jezebels sin, and if you trace her, you will find her step by step to come up to an height of sin.

1. She approves of Ahabs unlawfull desire, vers. 7. (2) She resolves to get by violence what Ahab did sinfully desire, vers. 7, 8. (3) She makes her husband guilty of blood by gaining his consent to that which he would not act with his own hand, vers. 8, 19 compared. (4) She draweth other men▪ and makes them partakers of her sin; the Elders and Nobles, vers. 8, 9. (5) She causeth two wicked men to take a false Oath against Naboth. (6) She suggesteth the Charge that should be brought against him, which was high and false, ver. 10. Let them swear that Naboth did blaspheme God and the King; when indeed Naboth did neither. (7) She prophanes Gods Ordinance, she pro∣claimed a Fast; she coloureth her wickedness

with Religious pretenses. (8) She obtains the murder of Naboth, vers. 13. They stoned by Jezebels counsel an innocent man, to death. This was the growth and gradation of Jezebels wickedness, till it became monstrous great.

So Judas encreased in wickedness, and grew worse and worse.

(1) He was an hypocrite. (2) A Theife, Joh. 12.4, 5, 6. (3) A traitour to his Lord. (4) He despaired of mercy. (5) He murdered himself.

The groweth of sin is intimated in that ex∣pression of the holy-Ghost, Gen. 15.16. The in∣iquity of the Amorites is not yet full. It was in∣creasing, but their measure was not full, sin would increase In infinitum, but there is a mea∣sure that a swearer, or a drunkard, and all wicked men shall fill up, and then God will call them to an account, Mat. 23.32. Fill ye up then the measure of your Fathers. Thus from the word of God I have shewn that wicked men do grow in sin, and wax oftentimes worse and worse.

SECT. III.

Secondly, ARguments drawn from Reason do evidence this, that wicked men are apt to grow in sin; I will take up with three only, least I be too large in this Direction. And they are taken,

First, A natura peccati, From the Nature of sin.

Secondly, Ab impulsu Diaboli, From the In∣stigation of the Divell.

Thirdly, Ab absentia contrarii, From the ab∣sence of that which should keep them from sin∣ning more and more. Removetur prohibens.

I. This appears from the Nature of sin that is predominant in ungodly men, that swayes, and Byasseth them in all their actions, and ruleth in them and exerciseth authority o∣ver them.

1. One sin doth incline and dispose the heart to sin again: The first sin inclined all men to com∣mit more, where grace is predominant, the heart is inclined to love God, and to obey God, the generall scope of such a mans life, and the bent and inclination of his heart is towards God and duty, to grow in grace, and become better and better. Now Contrariorum contra∣ria est ratio & natura. Sin doth dispose the heart to sin, and to depart from God more and more, Heb. 3.12. It makes the bent of the heart to Backslide further and further from God, Hos. 11.7. It makes the heart set to do evill, Eccles. 8.11. The heart of the sons of men is fully set in them to do evil. As is the tide to the boate, so is sin to mans heart.

2. Sin is of a multiplying nature, as sin commit∣ted inclineth the heart to the iteration of the same sin, so one sin begets another, of another kind, as drunkenness and gluttony, begets lust: and malice, revenge; as one circle in the wa∣ter multiplies to twenty, out of one root of a tree grow many armes, out of one arme, many

branches, out of every branch many twigs. From the same fountain proceed many streames, from the same body of the Sun, many Beames. So from one sin are many multiplied. So Adams first sin hath multiplied Innumerably.

3. In wicked men there is a complication and a connexion of sins, Sins thus multiplied are linked one to another; and are twisted together, as there is a chaine of graces in a godly man, that if you draw one link you move the whole chaine; when you exercise Faith upon a promise, (sup∣pose) of eternall Life, this sets all his graces on exercise, as one wheele in a Watch moveth all the rest: Faith applying this promise, stir∣reth up love to God that made the promise, and hath prepared the thing promised, it inflames ho∣ly desires after it, & desires put on to diligent in∣deavours to obtain it; it begets a lively hope, which earnestly, yet patiently waiteth for the possession of it. So there is a concatenation of sin, therefore sin is compared to a body, in which all the mem∣bers by sinewes and ligaments are knit together; that though all the members do not grow, to an equall quantity, but some are bigger, some lesse; yet all do proportionably grow; so though all sins in a wicked man are not of the same magnitude, but in some drunkenness is greatest, in some pride, in some covetousness, yet all sin is growing in them, and therefore must necessarily be worse and worse: as unbelief makes a sinner fearless of Gods threatnings, and fearlesness makes him secure, and security hardneth his heart, and when his heart is hard, and his

Conscience seared, he will be very bad.

4. Sin is of an infectious nature, an infectious disease doth not only spread unto others, as one man sick of the Plague may infect a whole Pa∣rish, but getteth nearer and nearer to his heart, and seizeth upon his very vitals, that he waxeth sicker and sicker, and at last brings him to his grave: So one sin doth not only infect others, as one drunkard inticeth another to the same sin, but sin encroacheth more into the sinners heart and affections, and brings him more and more into bondage to it, and so makes him worse and worse, as a man that was wont to take a cup too much, at length is brought to fre∣quent drunkenness, till at last it brings him to Hell and to damnation irrecoverably, where he is as bad as he can be.

5. Sin is of a craving and unsatiable nature, therefore those that would satisfie their Lusts, must needs in length of time be very bad. There are four things which are never satisfied, and never say, It is enough, Prov. 30.15, 16. and sin may make a fifth: For though a man drudge under sin all his dayes, yet it thinks the Sinner hath not done enough for it. The Horse-leech hath two daughters, crying, Give, give: such a thing is sin, that never leaves sucking the heart-blood of the Sinner, till it hath sucked him to death. Sin cannot cease to ask, and sinners know not how to deny; and they must be wicked indeed, that will be as wicked as sin can make them.

I might run through the several kinds of sin, and shew how they are never satisfied: The

Egyptians thought that the Israelites never made brick enough: and sin thinks the sinner never is enslaved enough, that he never doth obey enough; but I will briefly instance but in three.

First, Covetousness is unsatiable: it never saith, It is enough: It is not satisfied with having, nor in seeing what it hath, Eccles. 4.8. and 5.10. and therefore puts the Worldling to go drudge again. Crescit amor nummi, &c.

Secondly, Revenge is unsatiable. Malice ne∣ver thinks it hath done enough, and therefore puts on the malicious to consult, to contrive, and never to be at rest till he hath been more injurious to the person that is the object of his malice.

Thirdly, Lust and uncleanness is unsatiable, and therefore such as are addicted to it, and would have it satisfied, must be very wicked, for they never do it. 2 Pet. 2.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having eyes full of the Adulteress, the very looks of their eye be∣trayes the lust of their heart; and it follows, And cannot cease from sin, therefore will pro∣ceed to great Impiety.

SECT. IV.

II. THat wicked men will grow in sin, ap∣pears from the instigation of the Devil, who is unweariedly diligent to tempt unto sin, and to adde one iniquity unto another: and that because he rules in their hearts, and takes them

captive at his pleasure, 2 Tim. 2.26. A man will be very wicked, that will sin as often as the Devil tempts. A man is never so bad, but the Devil would have him to be worse; Judas was an hypocrite before, but yet Satan put it into his heart to be more vile, in betraying Christ, Joh. 13.2. Satan tempting without, and sin inclining within, Satan never ceasing to tempt, and Sinners not knowing how to resist, will be growing (like the Crocodile from an Egge) to a stupendous magnitude.

SECT. V.

III. THat wicked men will grow in sin, ap∣pears from the absence of that which should restrain them. If a man hath drunk in poyson, and hath no Alexipharmacum, or An∣tidote, his sickness will grow upon him. Wic∣ked men want that which should preserve them from sin; as

1. The Fear of God: This is that which cau∣seth a man to shun evil. Job 1.1. Job was a man fearing God, and eschewing evil. Prov. 8.13. The fear of the Lord is to hate evil. But where the fear of the Lord is not, there the flood∣gates are pulled up: If the Devil tempt a man that feareth not God to sport on the Lords day, he will do it; to omit Prayer, he will doe it; yea, if there were no Devil to tempt him, he would run on in sin. This is brought in as the cause of crying sins, Rom. 3.12, 13, 14, 15, 16, 17,

18. Many sins there are enumerated, and at the close of all is, There is no fear of God before their eyes. Abraham dared not to trust himself with a people that did not fear God, Gen. 20.11. Abraham said, Because I thought, surely the fear of God is not in this place, and they will slay me for my Wives sake.

2. Wicked men want serious Consideration, that should keep them from being worse; they do not seriously consider of Death and Judge∣ment, of the Wrath of God, of the Torments of Hell; nor of Gods Omniscience, that he al∣wayes sees them. Hos. 7.2. They consider not in their hearts, that I remember all their wickedness, now their own doings have beset them about, they are before my face: Nor of his Omnipresence, that he is alwayes with them and by them; they consider not, If I sin, I shall lose my soul, and it will cost me bitter tears or bitter torments: They do not weigh in their serious thoughts, the greatness of their danger, the heaviness of Gods wrath, nor the eternity of the miseries of ano∣ther world. God complains of the want of Con∣sideration as the great cause of the height of sin, Isa. 1.2, 3, 4.

3. Wicked men want a firm assent to the verity of Gods Word, that they doe not verily believe the truth of Gods threatnings; but they have a secret hope that it shall goe well with them, whatever they doe, and whatever God saith. They hear of the evil of sin, and of the torments of Hell, but they feel nothing for the present, and fear nothing for the future, and

therefore goe on to adde drunkenness to thirst, Deut. 29.19, 20, 21. And it come to passe when he heareth the words of this curse, that he bless himself in his heart, saying I shall have peace, though I walk in the imagination of mine heart, to adde drunkenness to thirst. Vers. 20. The Lord will not spare him, but then the anger of the Lord, and his Jealousie shall smoak against that man, and all the Curses that are written in this book shall lie upon him, and the Lord shall blot out his Name from under Heaven.

4. Wicked men want a lively tender Consci∣ence, which should warn them that they sin not, and accuse them, and threaten them with dam∣nation, if they doe. Many have cauterized Consciences, 1 Tim. 4.2. Where Conscience is dead, or sleepy, or feared, there iniquity will abound.

SECT. VI.

What are the several steps and gradations whereby sin growes from a low ebbe to its highest actings?

THere are ten steps to the highest actings of sin, five of which are common to good and bad, the other five proper to the wicked and ungodly. Many Hypocrites may goe half way with the godly in that which is good, but never (while such) goe quite thorow. So too often a man that is godly goes half way with the wicked in sinning, but never goes quite

thorow with them in all the circumstances of sin, The rounds in the Sinners Ladder to hell are these ten:

• 1. Original Concupiscence.
• 2. Temptation.
• 3. Inclination.
• 4. Consent.
• 5. Action.
• 6. Custome.
• 7. Habit.
• 8. Hardness contracted.
• 9. Hardness Judicial.
• 10. Consummation or final Impenitence.

Of these briefly in their order.

I. Natural Concupiscence, or the Vitiousness of our Nature, which is in Infants, this is as the Tinder or the Gun-powder whereby our Natures are apt to take fire at the least spark. This is a sin, because it is the absence or priva∣tion of that rectitude which ought to be in our Nature; it is a fruit and punishment of Adams first sin, and an immediate consequent of the loss of our Original Righteousness. This is fomes peccati: like to that wherewith the fire is kindled or kept burning: called the Old Man, sinful Sin, the body of Sin, sin dwelling, Law of Members.

II. Then there is some Temptation, solicita∣tion, suited to this corrupt Principle, either by the Devil or wicked men: or some Object pre∣sented to a man that might stirre up and ex∣cite

this internal principle of Corruption in our hearts, and though all men have the seeds of all sin, yet Satan observing mens different con∣stitutions hath different baits, (as men have several baits, for several fish) some he solici∣teth to drunkenness, others to uncleanness, and others to covetousness: Where note, that Sa∣tan hath a wonderful advantage of us, which he had not in our first Parents before the first sin; for there was nothing in their hearts that was corrupt, and yet how did the Devils tempta∣tion together with the Object set before their eyes, prevail over them! What the warm Sun is to the stiff and frozen Serpent, it doth enli∣ven it, and then it sendeth forth its venom, and useth its sting; that a Temptation, or an Object, proposed is, to our corrupt Natures. Some call this Abstraction, a drawing the minde off from good to evil.

III. Then there ariseth some Inclination in the soul, or an hankering of the heart after that sinful Object; an entring into a patley with the Devil, minding of the motion made by the Tempter, thinking further of the committing of the sin. This is called Inescation, (as the Fish delighteth to play with the bait) or Vitio∣sus motus, joyned with some titillation or delight of the heart therein. The first motions of the heart, that are primo primi, though they be in∣voluntary, and before consent of will, and the judgement against them, yet are sins, (1) Be∣cause they are motus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disorderly moti∣ons

of the heart; (2) Because they be forbid∣den by the Law of God, and (3) Hinder our love to God.

IV. Next is the Compliance and consent of the will, yielding to the temptation, and clo∣sing with the motion made concerning such an act upon such an Object. The Will as queen and commander in the soul, makes a decree to close with the temptation, and to close with and consent unto the solicitation to sin, upon the understandings mistake in its comparative judgement, apprehending and dictating to the will that to be good which indeed is evil, or the sensitive appetite moving the will by the mediation of the understanding, allureth it un∣to consent; and this is the conception of sin, Jam. 1.14, 15. But every man is tempted, when he is drawn away of his own lust and entised, then when Lust hath conceived, it bringeth forth sin, &c.

V. When the Will hath consented it layes a despotical or flat Injunction on the Members of the body to execute and proceed to action, and this is the actual commission of sin in the exe∣cution, in Imperate acts. Thus when Judas had consented to betray Christ, he goes forth and covenants with Christs crucifyers, and betrayes him. Thus the eye moveth to behold, and the hand to act that which the will consenteth to and commands. Thus far it is the unhappiness of the people of God in their state of imper∣fection,

to yield. David had a principle of corruption, then an Object proposed, then wic∣ked suggestions arose or were injected into his minde, then his will consented, and then pro∣ceeded to the actual commission of his after-bitterly-lamented sin.

VI. Then wicked men proceed to the fre∣quent Iteration of the same sin, till it becomes customary. A wicked man is drunk till it is his custom to be so, and to swear till it becomes his custom to do so. This is a great progress made in sin, it is great growth, and such will be hardly reclaimed. Jer. 13.23. Can the Ae∣thiopian change his skin, or the Leopard his spots? then may you who are accustomed to do evil, learn to do well. Aethiopem lavare is to labour in vain. Ministers endeavour to reclaim men accustomed to swearing, and lying, and drunkenness, and they preach in vain, and study and pray in vain, as to any success usually upon such mens hearts. It is the commendation of a man to be accusto∣med to a thing, if it be good, for a Christian to say, it is his custom to pray; and a Minister, it is his custom to preach; though it is not good, that the one pray out of custom, nor the other preach customarily: To have it customary to per∣form holy dutyes is good, but to do them customa∣rily is evil. Thus it was Christs custom, or he was wont to preach and teach the people. But it is an aggravation to be accustomed to a thing if it be evil, and if it be gross, it is a sign of a graceless person: Though some carnal men

when reproved for their often swearing, say, I thought no harm, it is only a custom I have got, and I cannot leave it: A custom! why that is the aggravation and growth of thy wickedness, and thou dost as foolishly alledge that to exte∣nuate thy sin, which indeed doth aggravate thy sin; as a Thief accused before the Judge for stealing should plead, it was his custom so to doe. Now sin is become the profession of the sinner, and he goes to his sin as customarily as an Artificer to his Shop or Work-house; but it is not the custom of Gods people to make a custom of committing gross sins. David did to the wounding of his soul once commit Adultery, but it was not his Custome so to doe. Peter at one time did deny his Lord, but it was not his custom so to do. It is not the custom of a gracious person often to commit the same grosse sin, but it is his custom often to lament a gross sin but once committed. Therefore if it be thy custom to commit grosse sins, and thou art wont to do so, thou art gone beyond the people of God in thy sinnings. Thy state is deplo∣rable.

VII. Customary commission of sin begets an Habit in sinning; whereby the love of sin is more deeply radicated in the heart. Habits are got by frequent repeated acts, and doth adde a greater facility to act; and such as are custo∣mary sinners will soon be habitual Sinners, by frequent swearing they will have an habit of swearing; by frequent drunkenness they will

acquire an habit of that sin, and what is habi∣tual especially in evil things, is not easily lost.

VIII. Then Habitual commission of sin be∣gets contracted Hardness of heart, and fear∣lesness of all Gods Judgements and threatnings; and contracted hardness added to natural hard∣ness, is a great progress in sinning. Thy Con∣science is seared, thy heart hard as the nether milstone; past feeling. When Pharaoh hardened his heart, his sinning was great, Exod. 8.15. Now thou stiffenest thy neck against all admo∣nitions, Act. 7.51. and hardenest thy heart against reproofs, Prov. 29.1. Now thou actest as if thou wert above controul, and if thou couldst, wouldest shake off the very Sovereign∣ty of God. Exod 5.2. And Pharaoh (who was come up to the degree of hardness) said, Who is the Lord, that I should obey his voyce, to let Israel goe? I know not the Lord, neither will I let Israel goe. So hardened Sinners reply to Gods Ministers exhorting them to let their sins and lusts goe; saying (at least in their hearts) Who is the Lord, whose Name you use? we know not the Lord, neither will we let our sins goe, nor our pleasures and profits goe. Now thou sayest to the Lord, Depart from me, Job 21.14. My tongue is mine own, who is Lord over me? Psal. 12.4. Now thou gloriest in thy wic∣kedness that is thy shame, Philip. 3.19. Thou rejoycest to doe evil, Prov. 2.14. and makest a mock of Sin, Prov. 14.9. and makest a sport in doing mischief, Prov. 10.23. Oh if thou

couldest vapour it thus at the day of judge∣ment, and make as light of torment as now thou dost of sin, if thou couldest brave it out thus be∣fore Christ at his comming, and Russian like, bid defiance to an almighty God, and angry judge, thy case were not so miserable, but thou canst not, alas, thou canst not doe it: Now thou art stout against the Lord, Mal. 3.13. But then thou shalt sneake and crouch before him.

IX. Then Judiciall Hardness is added to contracted Hardness, thou hast hardned thine own heart, and God will harden it also. Now when Naturall, Contracted, and Judicial, all meet in one mans heart, how hard must it needs be, and how great a sinner is this man in the sight of God? you read sometime, Pharaoh hardned his heart ••••mself, Exod. 8.15. and sometimes that God hardned Pharaohs heart also, Exod. 10.20. So God giveth men up to their own hearts lusts which is a greater judgement, un∣speakably greater than all bodily Plagues. Read Rom. 1.21. to the end, Psal. 81.11, 12. Rev. 22.11. Isa. 6.9.10. Hos. 4.14, 17.

But here conceive of God aright, when the Scripture saith God hardneth mens heart, it is not to be understood, as if God were the au∣thor of their sin no more than the Sun can be the efficient cause of darkness, for how shall the chiefest good be the authour of the greatest e∣vill. For

1. God doth not infuse any wickedness into their hearts.

2. Nor doth God tempt them to sin, James 1.13. he may try them, but not tempt them to sin.

3. God commands no man to sin, for Gods command would make it no sin, as in the case of Abrahams Sacrificing his Son, or the Israe∣lites taking the Jewels and Ear-rings of the Egyptians: except such things as are intrinsecal∣ly evill, as are hating of God, and blasphem∣ing of God, and these things God cannot com∣mand, as he is said that he cannot lye, Tit. 1.2.

4. God with greatest severity forbids mens sins, he chargeth you upon pain of damnation, upon perill of Hell torments, that you sin not, but commands men to repent, and mourne for sin, therefore doth forbid them to be hard and stupid under sin.

5. Neither doth God co-operate, or concurre to the wickedness of their actions, though with∣out derogation to Gods honour we may say, he doth concurre to their wicked actions, For in him all live and move and have their beings, Act. 17.28. The action materially considered (as it is an action or motion) is good, and so God is the cause of it, but the action formally considered is evill, and so God is not the author of it, as when you spur a lame Horse, you are the cause that the Horse doth move, but you are not the cause of his halting.

6. But God doth permit and suffer men to harden themselves, he doth not give them pre∣venting grace, but denieth that (which he is not bound to give) which would keep off this Hard∣ness

from them. So God is said to give men over to their own wicked hearts, to let them alone, and leave them to their lusts, Rom. 1.24, 26. and to give them over to a Reprobate mind, 2 Thes. 2.10, 11. 12. But if some should say, bare Divine permission cannot be the rea∣son why God should be said to harden mens hearts, no more than he would be said to steal, because he suffereth men so to doe. Some there∣fore adde,

7. That Hardness of heart may be considered either as a sin, and so God is not the author of it, or as a punishment, and so it may be from God, as the same thing in divers respects might be a sin, and a punishment of former sin, and a cause of future sinning, so the same thing in di∣vers respects might be from God, and from the creature: as Absaloms Rebellion against the King was an hainous sin, as from him, yet it was also a punishment of Davids sins, 2 Sam. 16.22. But the Scripture asserts two things however, (1) That with God dwels no evill, and he cannot be the cause of sin, and yet

(2) expressely saith, that the Lord hardned Pharaohs heart Exod. 10.20. Though we know not the manner, that doth not lessen the dread∣fullness of the judgement, but when God doth judicially harden, then men are almost ripe in sin and for hell.

X. When God hath judicially hardned them, they let loose the reignes of their lusts and now are fit for any wickedness, and stop not at the most abominable and loathsome practises. Now they can blaspheme, and mock God, and deride holiness, and act like incarnate Devils, when the people in Act. 14.8.11. saw the won∣derfull works wrought by the Apostles; they said, The gods are come down to us in the likeness of men, but when we see the most abominable, and sor∣did practises of wicked men, might we not say, the devills are come up to us in the likeness of men? When men are judicially hardened they will commit sins against nature, Rom. 1.24, 26. &c. And could wish there were no God; nay now they are (when they have given themselves over to work wickedness, and God hath given them over too, when they say, we will be filthy, and God say, you shall be filthy) eager and greedy after sin, they weary themselves in committing iniquity, and yet are not weary of iniquity, and do even scorne at threatnings, and mock at judgements, 2 Pet. 3.3, 4. Men walking after their own lusts, say, where is the Promise of his coming, for since the fathers fell asleep, all things continue as they were from the beginning of the creation. Is. 5.19.

That say, let him make speed, and hasten his work, that we may see it: and let the counsell of the holy one of Israel draw nigh, and come, that we may know it. Thus sinning with judiciall hard∣ness, and dying in finall impenitency, are at the bottom round, from whence they step into end∣less misery.

Thus you see how great a matter a little fire kindleth; and from how small beginnings some have proceeded to the very pitch and height of sin, that can scarce be worse (save in the fre∣quent iteration of the sins, that they commit) for they have got into all kinds of sin, they are guilty of spirituall wickedness, which the devill is, malice, enmity against God and goodness, &c. and of corporall wickedness, as Adultery, Drunkenness, Gluttony, &c. Which the Devill is not capable of committing, the Devill being only a spirit, but men consist of body and spi∣rit, and so may commit more sins for kind, than the Devill himself can do. But God for∣bid that after such a judgement, amongst us should be found such sinners, this will be an evil requitall to the Lord for his removing his sore judgement from us.

SECT. VII.

Ʋnder what dispensations do wicked men grow worse and worse?

IN the generall I answer, wicked men are the worse in all conditions that God puts them into: more particularly they are worse and worse,

Under

• Gods Providences,
• Gods Ordinances.

First, Wicked men wax worse under all Gods Providences, whether

Of

• Prosperity,
• Adversity,
• Deliverances,

I. Ungodly men are worse under their pro∣sperity, when the world smiles upon them, and when they have all that their carnall hearts can wish and desire: If the Sun shine, it hardens the clay, and the more it makes the dunghill send forth unsavory smels, Rom. 2.4. Or despisest thou the riches of his goodness and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance, ver. 5. But after thy hardness and impenitent heart, treasurest up wrath against the day of wrath, and revelation of the righteous judgement of God. A wicked man is more hardened by Gods kindness to him; Animus Iniquus beneficio fit pejor. A wicked heart is made worse by every kindness. As, Christ fed Judas at his table, and he runs presently to betray him. The more God aboundeth to them in common goodness, the more they abound against God in multiplied wickedness. Neh. 9.16. ad 27. Psal. 78.12, 17. Prov. 1.32. The prosperity of fools shall destroy them, Isa. 26.10. Let favor be shewed to the wicked, yet will he not learn righteous∣ness: in the land of uprightness will he deal un∣justly, and will not behold the majesty of the Lord. They are worse by prosperity.

1. Because they are thereby listed up with pride

and carnall confidence; many men the more rich, the more proud, and the prouder, the worser; the more their riches increase, the more they set their hearts upon them, and the more a mans heart is upon the creature, the worse he is. Prosperity is full of snares; and we are apt then to forget God, and to lift up the heel against him. Deut. 32.15. But Jesurun waxed fat and kicked, thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his Salvation. Here is great prosperity, and great impiety; and God seeing how apt his own peo∣ple are to be worse by prosperity, doth caution them largely against it, Deut. 8.7, 11, 12, 13, 14, 17, 18.

2. Wicked men are worse by prosperity, because then they have more fuell to feed their lusts. Sodomites had fulness of bread, and that did feed their uncleanness. They turn Gods grace into wantonness, and his mercies into fuell for their wickedness. Those things which should be cords of love to draw them to God, they turn to the nourishment of their sinnes against God, and desire riches not that they may glorify God, but gratify their lusts, Jam. 4.3. The more abundance of outward things a drun∣kard hath, the more he is able to please his palate with great abundance of the richest Wines; the more the adulterer hath, the more he bestows upon his harlot: and so the greater plenty, the more they lead a sensuall, bruitish, flesh-pleasing life, and the more of that, the worse they be.

3. Wicked men in prosperity are the worse, because they are apt to gather Gods special love to them, from the common bounty he bestowes upon them. Because the world smiles upon them, they think God doth so too: Because Gods hand is opened to them, therefore they think they are engraven upon his heart, and think Divine To∣leration is Divine Approbation, when indeed it is a sign of Gods great displeasure, to give prosperity to a man in a sinfull course. God was angry with the rich man in the Gospel, when he gave him more abundance than he knew how to bestow, Luk. 12.18, 19, 20. and 16.19, 20. They are apt to think that is the best way, which is the most prosperous way, Jer. 44.17. But we will certainly doe what soever thing goeth forth out of our own mouth, to burn In∣cense to the Queen of heaven▪ and to pour out drink-Offerings unto her, as we have done, we, and our Fathers, our Kings and our Princes, in the Cityes of Judah, and in the streets of Jerusalem, for then had we plenty of Victuals, and were well, and saw no evil: Vers. 18. But since we left off to burn Incense to the Queen of Heaven, and to pour out drink Offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. By prosperity they take en∣couragement to proceed in their Iniquity.

4. Wicked men by prosperity are worse, because, they are apt to put far from them the evil day, and the hour and thoughts of Death and Judgement, and the Life to come: In health they have not serious thoughts of sickness; a

wicked man is too apt to think that the Sun of Prosperity which shines upon him, will never set, nor be clouded. Psal. 49.11. Their in∣ward thought is, that their houses shall continue for ever, and their dwelling places to all gene∣rations: they call their Lands after their own Names. In Prosperity they think little of death. Luk. 12.19. And I will say to my soul, Soul, thou hast goods laid up for many years, eat, drink, and be merry. They promise themselves a con∣tinuance of their outward happiness, and so sin more freely and abundantly. Isa. 56.12. Come ye, say they, I will fetch Wine, and we will fill our selves with strong drink, and to morrow shall be as this day, and much more abundant. This per∣swasion begets carnal security, and the more se∣cure, still the worse.

SECT. VIII.

II. WIcked men are often times worse under adversity, judgements and af∣flictions that do befall them, the more they are punished, the more they are hardened; there is nothing in adversity and judgements, in sickness and plagues, in poverty and distress, to make an alteration or a change in the heart of a sinner from worse to better, except God sanctifie it. The Plague upon the body is not a remedy in it self to cure the Plague of the heart, for men love more the plague of their hearts than they loathe the plague of the body. Possibly outward Judge∣ments

may put a stop to some mens sinnings for the present, but they will return to them afterwards, except God speak effectually to their hearts and consciences, as well as lay his heavy stroaks upon the body. Judgement to a sinner may be as a Barre to a Thief, it may stop him from the present act, but doth not change his heart; or as a storm to a Mariner, may make him cast Anchour for the present, but still he retains his purpose of sayling in his Voyage when the storm is over; they are oftner salve for their eyes to shew them their sin, than phy∣sick for their hearts to purge them out; sinners in Judgements might declaim against their sin, but without a setled purpose in their hearts to decline their sin; where there is Grace, Affli∣ctions work patience and submission; but where there is nothing but corruption, they often work passion, and repining, not Repentance; the more God sent his Judgements and his Plagues upon Pharaoh and the Egyptians, the more they har∣dened themselves against God and his people; and by Gods Judgements were not the better but the worse, Exod. 7.19. to 23. Isa. 1.5. Why should ye be smitten any more, ye will revolt more and more. Psal. 78.30. They were not estranged from their Lusts, but while their meat was in their mouths, v. 31. the wrath of God came upon them, and slew the fattest of them. V. 32. For all this they sinned still, and believed not for his wondrous works. And as it was with the woman that had an Issue of blood twelve years, in respect of her bodily distemper, after great

cost and charge and use of means, she was no∣thing bettered, but rather grew worse, Mar. 5. 25, 26. so under Gods Judgements it is with most wicked men, in respect of their spiritual state, they are nothing bettered, but rather grow worse. And this appears,

First, Because in time of Judgment they are not separated from their dross▪ Ezek. 24.13. In thy fil∣thiness is lewdness: because I have purged thee (i. e. God used purging Judgments) and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. God hath been purging our houses, but many have not been purging their hearts, but retain their heart-filthiness stil, and their life-wickedness stil: If God in Judgement say to such, You shall not be purged; their case is irrecoverably miserable.

Secondly, Because they are not more serious in Religion than they were before; either they omit it wholly as before, or are as dull and formal as they were before.

Thirdly, Because they are not brought nearer unto God, but are rather removed (were it pos∣sible) at a further distance from God than be∣fore. And the Reasons of this are,

• 1. Because, When Gods hand is lifted up, they will not see, Isa. 26.11. they look more to se∣cond Causes than to God.
• 2. Because they search not after the sins that provoked God to so great indignation.
• 3. Because, if they do see their drunkenness and whoredoms, and Sabbath-breaking, yet they will not be humbled for them, nor forsake them.

SECT. IX.

III. WIcked men are oftentimes worse by Gods delivering them from Judge∣ments and calamitous distresses. Take a wicked man upon his sick bed, when God is shaking him over the Grave, and threatning him with death, and affrighting him with the terrours of Hell, you shall hear him acknowledge his sin, confessing his drunkenness, his neglect of his soul, and you shall hear him, it may be, with tears in his eyes promising, if God will raise him from his sickness, and trust him with life and time a little longer, he will forsake his wic∣ked company, and prophane the Sabbath no more; If God will but try me (saith the sick, dying man) how will I live, and what will I doe, and how obedient will I be to the Com∣mands of God: And when God answereth his desires in his restoration, he performeth not his Promise in his reformation, but is more wicked and more vile than before. You might see this in Pharaoh, when the Plagues were upon him, Oh then send for Moses, and let him entreat the Lord for me, and then I will let Israel goe: then he confesseth, I and my people have sinned, but the Lord is righteous. Though many wicked men, will not acknowledge nor confess their sin in times of Judgement, so much as an hardened Pharaoh did. But yet when the Plagues were removed he hardened himself more against God still. Read Exod. 8.8.15.24.28.32.

and 9.23.27. So Nehem. 9.27, 28, 29, 30. And the Reasons are,

1. Because after Judgements removed, they are more secure, and think the bitterness of death is past.

2. Because they break their promises made to God in time of Judgements, and so their sin is greater, and their guilt is greater, and therefore they the worser, of this more under another Di∣rection.

3. Because Judgement is removed from them before they are purged from their sin. When the Plaister is taken off before the sore is healed, it will be worse: the course of physick is not continued, till the vitious humours are dispersed and purged away; but Gods people desire the cure may be wrought, before the Af∣fliction be removed. But Pharaoh was for the removing of the Plagues, but not the hardness of his heart.

4. Because they adde Incorrigibleness unto all their former sins, and must answer for all those Judgements that were lost upon them. Wicked men shall not only answer for their Mercies, but for the Judgements God sent upon them to reclaim them; Sinner, God sent the Plague into thy house, and then he looked thou shouldest have hastened to have thrown sin out of thy heart; but thou hast not done it: God did cast thee upon a bed of sickness, but thy bed of sickness was not to thee a bed of sorrow for thy sin, thou howledst, and cryedst our of thy loathsom running-sores, but not of thy filthy

heart, and more loathsome sins; thy body was pained, but thy heart not broken; thou hast been punished and delivered, but art not reformed: but know, the more thou hast sinned, and the more thou hast been punished here, and yet sin still, the more shalt thou be tormented in hell. For these thou shouldest look upon as means, which God doth use to bring thee to himself, and the more means thou hardenest thy self against, the more is thy sin, and the more shal be thy misery.

Thus wicked men are oftentimes the worse by Gods Providences. But if this be thy case that readest these Lines, that wast a drunkard before, and wilt be drunk more frequently now; that wast a lukewarm Formalist before the Plague be∣gun, but now thou art quite cold in the matters of Religion; I charge thee in the Name and fear of the Eternal God, that thou presently bethink thy self, what an aggravation this will be of thy continued and increased wickedness, and that thou turn from it, least God turn thy body in∣to the grave by some other distemper, as an Ague, or Feaver, or Consumption, though he did not by the Plague. Oh think with thy self, God hath taken away some of thy sinful Com∣panions, that were wont to be drunk and swear with thee, who if God should bring them back again from the dead, would tell thee that they are damned for their Drunkenness, and that they have been in Hell among Devils, and have felt the wrath of God to be heavy and intolerable, for those very sins they have committed in thy com∣pany, and thou with them: Would not they tell

thee, if they had thy time, they would pray, but swear prophanely no more, if God had suffered them to out-live the Plague; or would after death and tryal of the torments of Hell, entrust them with life again, they would be better. Remember, some of them that the other day were drinking unto drunkenness in the Ale-house, dying in fi∣nal impenitency, are now damned with the De∣vils; that some of them that the other day thou hadst by the hand, and drunkest unto in the Ta∣vern, and did sing and roar together at your Cups, are now howling and roaring amongst the damned, and are scorched in those flames, and rowling in that Lake of brimstone, where there shall be no mercy, no mitigation, no cessation of their torments: And know thou, whoever thou art, that if thou dost not speedily return to God, if thou dost not mend thy life, and that quickly too, if thou dost not repent and reform, and that quickly too, thou shalt be a companion with them in torments, with whom thou wast compa∣nion in sinning: It was but a few dayes since, that they were with thee upon the earth, and if thou art not changed, it will be but a few dayes hence, and thou shalt be with them in Hell, and when thou art there remember, once thou read∣est such lines that told thee so. Therefore, if thou art not resolved for Hell, be perswaded to be better after such an awakening Judgement; if thou valuest thy soul, if thou hast any fear of Hell and Wrath yet left in thee, let it work to a speedy Reformation. Tell me, what if God had set thee in some place, when five, six, seven

thousand dyed in a Week of the dreadful Plague (amongst whom no doubt but many went to Heaven, and are now viewing the Son of God, &c.) that thou mightest have seen, impenitent Drunkards, and impenitent Worldlings, and impenitent Swearers, seized upon by Devils, and carried into torments, gone crouding in at the broad gate into pains eternal and unspeak∣able, and couldst but have heard their words, or perceive their apprehensions of their manner of life upon the earth, how would this have affected thee? after such a sight as this what wouldst thou doe? Be drunk still? wouldst thou be a Sweater and a Worldling still? a Formalist and Hypocrite still? then, if thou wilt be damned, goe on, who can help it? But rather return, repent, that thou mightest have everlasting cause to admire God, that thou dyedst not in this Plague, till thou repentest of thy sin, and wast prepared for another World.

SECT. X.

Secondly, WIcked men will be worse un∣der the dispensations of Gods Ordinances. But here I shall be the shorter, be∣cause it hath been the Providence of God in the late Plague that hath moved me to this work, to which I would have my words have more im∣mediate reference. Many wicked men are oftentimes the worse

1. For the Word of God and the preaching

thereof: Not that there is any thing in the Word to make men so, but it is accidental to the Word; it may be occasioned by the Word, but caused by their own corruptions. Ministers might preach till they waste their strength, and yet they will be Whoremongers and Adulte∣rers still, they will be envious and malicious still. The same Sun that softens the Wax, doth harden the Clay: Obed-Edom was blessed for the Ark of God, but the Philistines were cursed for it. Ungodly men suck poyson from the sweet Flowers of Gods Word, which yields nourish∣ment to the souls of Gods people. Weak eyes are the sorer if they look upon the Sun. Natu∣ralists observe, that the fragrancy of precious Oyntments is wholsom for the Dove, but it kills the Beetle; and that Vultures are killed with the Oyl of Roses. And St. Paul, that the Word is to some, the savour of life unto life, and to others, the savour of death unto death, 2 Cor. 2.16, 17.

2. For the Sacrament of the Lords Supper. That which is to Believers, Calix Vitae, a cup of Life, is to Unbelievers Calix Mortis, a cup of Death. Wicked men call good evil, so they turn that which is good in it self, to be evil unto them. Donum male utentibus nocet. Good becomes evil to those that use it not aright. St. Paul, treating of the Sacrament sayes, Ye come toge∣ther not for the better, but for the worse, 1 Cor. 11.17. The red Sea saved the Israelites, but drowned the Egyptians. And the reason why the Devil maketh drunkards and profane swear∣ers so eager after this Sacrament (as our first

Parents after the forbidden Fruit) is, because he knowes it will do them harm, not good; as a bad stomach full of crudities turn the food received not into the nourishment of the body, but for the feeding of their humours. As a mans Sea-sick∣ness is occasioned by the waves, but the foulness of his stomach is the cause thereof. They must needs be worse, For (1) the Devil takes fuller possession of their hearts: When Judas had eaten the sop, the Devil entred into him; that's a fatal morsel, when the Devil follows it, Joh. 13.26, 27. (2) Their presumption and false hopes of heaven are hereby strengthened; they think, if they doe but receive, their sins shall be par∣doned, and their souls saved. (3) Their guilt is more encreased, because they are guilty of the body and blood of Christ. This is dreadful guilt, this is a 〈◊〉〈◊〉 fact. (4) They prophane Gods Ordinance, and abuse Christs Institution. (5) They are thereby riper for temporal Plagues, 1 Cor. 11.30 (6) They eat and hasten their own dam∣nation, 1 Cor. 11.29. But I dwell not upon this, because I must pursue my design in reference to the late providence in the dreadful Plague.

SECT. XI.

Why God is pleased to remove Judgements, though many men are worse than they were before?

THat God should stay his hand, and put up his Arrows into his Quiver, and his Sword into his sheath, and call in the destroying Angel, is indeed matter and cause of great admiration;

that when men sin still, God doth not slaughter stil; when men provoke him still, that he doth not by the Plague punish them still: The sins that were offensive unto God at first, are amongst us still; the sins continue, the Judgement re∣moved: Oh stand and wonder at this, that when Justice hath cut down so many, that Mercy yet hath spared so many; especially if you seriously consider Gods holiness and purity, Gods justice and severity, Gods infinite hatred unto sin, and that it is not the death of thousands that can sa∣tisfie Gods Justice, nor the death of those that are gone down into the grave, that have paci∣fied Gods wrath for us that do yet remain alive. What may be the Reasons?

1. God hath done this for his own Names sake: If you goe to the Church-yards and Bu∣rial places in and about the City, and see the heaps of dead bodyes, and ask, Why hath God done this? We must answer, We all have sin∣ned. If you goe into your houses and dwelling places, and finde so many living, after so great a Mortality, and ask, why hath God done this? We must answer, It is for his own Name sake. The Plague was inflicted because we had dis∣pleased him, but it is removed because Mercy hath pleased him: We had deserved the in∣flicting of it, but could not merit the removing of it. In this late Providence Justice and Mer∣cy have been wonderfully magnified; Justice in removing so many thousands, and laying them in their graves; Mercy in sparing so many thou∣sands,

and maintaining them in life that have been so long walking in the Valley of the sha∣dow of death: This is, because God in the midst of Judgement hath remembred Mercy. Ezek. 36.21. But I had pity for mine holy Name,—ver. 22. Therefore say unto the house of Israel, thus saith the Lord God, I doe not this for your sakes, O house of Israel, but for mine holy Name sake. So when God gives good things, as well as when he removeth evil, it is for his Name sake. God hath taken away your sickness and plague-sores, and given you health. Vers. 31. Then shall ye re∣member your own evil wayes, and your doings, that were not good, and shall loathe your selves in your own sight, for your Iniquities, and for your Abomi∣nations. V. 32. Not for your sakes doe I this, saith the Lord God, be it known unto you; be ashamed and confounded for your own wayes, O house of Is∣rael. Oh if you have been spared for his Names sake, then let all the praise of your life be unto his holy Name. But then you must not be worse but better than you were.

2. God hath removed his Judgement in an∣swer to the Prayers of his people. Prayer hath been an ancient Antidote against the Plague, and ma∣ny have been preserved from the grave as a re∣turn to prayer; and so it hath of old been pre∣valent for the removing of the Plague: And therefore Magistrates commanding the people to fast and pray, proceeded in Solomons course to have it removed: 1 King. 8.37. If there be in the Land Famine, if there be Pestilence— what∣soever

Plague, whatsoever sickness there be. What must they do then? Vers. 38. What prayer and sup∣plication (prayer you see is a Panpharmacum, a re∣medy for every disease) soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands towards this house. Vers. 39. Then hear thou in heaven thy dwelling place, and forgive— Prayer is the remedy prescribed by Solomon, But what are the persons whose prayers shall prevail for the removing of so sore a judgement? Not those that have Plague-wishes so often in their mouthes, but the prayer of any man, that know∣eth (i. e. seeth and is sensible of) the Plague of his own heart.

3. God may remove judgements for the bene∣fit of his Elect that yet may be unconverted, and in mercy to them, who may be yet in their sins, God may stay this Plague, it might be for some yet unborn, that may proceed from the Loyns of some that are now worse than they were be∣fore. The patience and long-suffering of God is conducible to the conversion and salvation of Gods Elect, 2 Pet. 3.15. And doth lead men to repentance, Rom. 2.4. Many peradventure have not yet repented, whom God will bring to glo∣ry; and he that hath designed them to the end, will preserve them in life till the means have been effectual to fit them for that end.

4. God may spare some that are worse, by removing judgements, because as yet they are not

ripe enough for slaughter: The Oxe is spared lon∣ger time, because not yet fit for the Shambles. Thus God spared Jerusalem till they had filled up the measure of their sins, Mat. 23.32. And so God exercised patience towards the Amorites, till their iniquity was full, Gen 15.16 God may remove and keep off judgement from some; and this may be in judgement to them, as he may in mercy, deny some mercies unto some.

SECT. XII.

What are the aggravations of this great impiety, to be worse after Gods sorest judgements than they were before?

THat many wicked men are so, we have shewed before, and given the proof and reasons of it, But wo to you whose case this is: Is this the return you make to God? Is this the fruit of his patience and forbearance to you? Do you thus requite the Lord? Oh foolish peo∣ple and unwise! Deut. 32.6. Will you seriously consider this evil frame of heart, and this ungod∣ly practise in your lives, in these following parti∣culars?

I. Are you worse then you were before, then you are more like unto the Devil than you were before, and the more unlike to God that made you. A man full of all sin, and bent to every wickedness

is called a childe of the Devil, Act. 13.10. The Devil sins as much as he can, and thou dost as wickedly as thou canst, Jer. 3.5. It is a folly in men to picture things immaterial and invisible, and living, by things without life, material and visible; never send a man to view the picture of the Devil with a cloven foot drawn by Art, the most exact and accurate lively picture of the Devil (as a Devil, that is, as a sinner) is the worst of wicked men; and who are worse than thou, that neither mercy can draw, nor judgement drive to God and Christ?

II. The worse you grow, and the further you proceed in sin, the more impudent you will be in the commission of it: The beginnings of sin are often done with blushings of face, but the pro∣gress in sin is voide of all modesty; then you will be drunk and glory in it, then you will swear and not be ashamed of it, Jer. 6.15. Were they ashamed when they had committed abomination: nay, they were not at all ashamed, neither could they blush—Pro. 7.13.

III. The further thou proceedest in making progress in thy sin, the more it is to be feared thou wilt never return, but if thou shouldest, the more thou hast to sorrow for. It is but very rare that God bringeth those back that are come up to an height of sin; sometimes he doth, that none might despair; but very rarely, that none might pre∣sume. It is to be feared thou art forsaken of God, and he hath left thee to thy self, when

word, nor rod, can reclaim thee from thy sin, nor put a restraint upon thee from waxing worse.

IV. The worse thou art after such a judge∣ment, The sooner God will be provoked to hast on thy destruction by some other. God hath not spent all his arrows in the late judgement, he hath his Quiver full still; and if thou go on when God giveth thee yet a space to repent, after so great a warning by the Plague, he will ere long cast thee into a bed of trouble, Rev. 2.21, 22. Thy increased wickedness is to Gods wrath, as the blast to the fire, will quickly blow it up into a flame; though thy conscience is asleep, yet thy damnation slumbereth not, 2 Pet. 2.1.3. while thou lingerest in thy sin, Gods judgements do not linger, but are upon the wing; and the worse thou art, the sooner will they befall thee, and be more heavy when they come. Jer. 48.16. The calamity of Moab is near to come, and his af∣fliction hasteth fast.

V. The worse thou growest, the more thou hea∣pest up treasures of wrath, and every sin is adding to the pile of that fire by which thou must eter∣nally be burned; temporal judgements might quickly befall thee, but if they do not, eternal damnation shall overtake thee; and the higher thou goest in wickedness, the lower thou shalt sink and lye in hell; God will proportion thy degrees of torments to thy growth and progress in sin. Now thou hast a treasure of sin, Mat. 12.35. And God hath his treasures of wrath, Deut. 32.34.

And as thou layest in sin, to the treasury of sin, so God layeth in wrath, to the treasury of wrath. Rom. 2.5. Thy present preservation, is but a reservation to greater indignation, then is disco∣vered in a Plague. Tarditatem supplicii gravitate compensabit deus. He will recompence the delay of thy misery and punishment, with the weight and load of it, Job 36.13.

VI. To be worse and more wicked after so great a judgement, will be to slight and set at nought the justice of God, when you have seen with your eyes the dreadful heaps of dead Corpse, that it hath made in every Church-yard. Have you not seen that God is displeased with sin, and will you go on to do worse, as if you would bid defiance to God, even when he is angry and dis∣pleased? Have you not seen that there is wrath in God? and that justice will call sinners to his barre by dragging them out of this world? And will you after all this go on to sin against a just God, and as it were say, let justice do its plea∣sure, I will have mine? this doth aggravate your sin.

VII. To be worse after such a judgement, will be to sin against the Patience and the mercy of God that hath spared thee, and waiteth to see what thou

wilt do after such a visitation. The mercy of God is the attribute thou intendest to appeal to, it is that which thou hopest in, but by this thy wick∣edness thou wilt turn mercy it self against thee, that which thou wilt make thy request unto, must be the mercy of God, but this will plead against thee, and patience will plead against thee. Lord, will Mercy say, when thousands dyed weekly in London, I had pity upon this sinner and did spare him; when the Angel went through the Streets and Lanes in London, I Mercy marked out this man for longer life, but he abused me, and sinned the more. And I [shall Patience say] waited some moneths or years after the Plague, to see if the mer∣cy shewed him, would any thing work upon him, but I was abused too as well as Mercy: The longer I, Patience, did lengthen out his life, the more he ad∣ded to his sins, and therefore now we, both Patience and Mercy, deliver him up into the hands of Justice to deal with him according to his sins, and accord∣ing to the wrong he hath offered unto us. Oh how will thy mouth be stopped when Mercy and Pa∣tience shall plead against thee; sins against Mer∣cy and protracted Patience, are aggravated sins; and the pleadings of Mercy and Patience against a man, will be the most piercing cutting plead∣ings.

VIII. The worse thou art, the more thou wilt have to answer for, and the greater accounts thou wilt have to make when ever thou shalt dye. The more thou sinnest, the more sins shalt thou finde in the book of Gods remembrance, and in the

book of thine own Conscience, when thou shalt be brought before the Barr of God: So many sins committed before the Plague begun, and so many while the Plague continued, and so many when it was stayed, and this sinner spared. When it shall be set down in the book of God, such a sinner was drunk so many times while the Plague was round about his habitation, so many Oaths he swore, when he saw multitudes buryed every day; so long the Plague was in the Parish where he dwelt, and in the house in which he lived, and he never made one hearty prayer unto God all that time: And such no∣torious sins, in and after a time of a sweeping Plague, will multiply thy account and aggra∣vate thy misery.

IX. To be worse after such Judgements, will be to adde Incorrigibleness to thy former wicked∣ness: As before thou didst shew that thou hadst an unteachable heart, so now thou declarest thou hast an incorrigible heart: Thou wouldest not be instructed by Gods Word, neither wilt thou be corrected by Gods Rod; thou didst stop thine ears against Gods Word, and thou har∣denest thy heart against his Rod. But if thou wilt not be corrected by a Plague, thou shalt be tormented in the Infernal Pit.

X. To be worse after such a Judgement, will be high Ingratitude. Thy life was the dearest thing thou hast in the world (except the sin in thy heart) for, skin for skin and all that he hath

he will give for his life, (except his sin, and he will venture his life, and lose it too, before he will part with his sin,) and hath God kept thee, and is this thy thanks to God, to dishonour him more, and to provoke him more? As if he had spared thee for no other end, but to sin against him? Oh what is Ingratitude if this be not? Oh now for Gods sake, and for thy precious souls sake, that as thy body hath hitherto escaped the grave, so thy soul may (if possible) escape the damnation of hell, Be entreated, Sinner, to consider the evil of thy present practice, after such a narrow escape of death and the grave: Oh wilt thou that art but briars and thorns, set thy self against God that is a consuming fire? Dost thou sleight the wrath of the Almighty, or despise his power, or contemn his Judgements? Dost thou think that thou canst grapple with Omnipotency, and make thy party good against Almighty strength? Didst thou ever read of any one that hardened himself against God and pro∣spered? and dost thou think that thou shalt be the first? who art thou? or what is thy strength, or what were thy Ancestours, that thou dost thus in pride and stubbornness of thy heart dare the great, eternal God, who can look thee into hell, and frown thee in a moment into another world? Sure, if thou hadst the knowledge of God, of thy self, of sin, of the guilt of sin, of Hell and the torments thereof, thou wouldest not thus proceed to adde these new sins to thy former old sins, but wouldest fall down upon thy knees, and cover thy face in the very dust

before the Lord, in deep humiliation for thy sins, and wouldest own it as a Mercy so great, that cannot be express'd, that the Plague hath been so vehemently raging round about thy habitation, and it may be hath been upon thy body, and thou yet alive, and thy body not rot∣ting in a cold grave, nor thy soul roaring in a hot Hell? think on this, this is Mercy; and wilt thou so abuse it?

SECT. XIII.

What are the signs of a man that waxeth worse and worse under all the Means that God useth to make him better?

MY purpose is not here to speak of the de∣clinings of Grace in the hearts of Gods people, which never is so much (because not total) to denominate them absolutely bad, though they make them worse (because on the losing hand) being compared with them∣selves, when better in the lively actings and daily increase of grace; but of the growth of wicked men in sin and Impiety, which may be discerned by these symptomes.

I. The less a man is attending upon God in the use of holy Means, the worse he is. Thou wast wont to keep up a constancy, or at least a fre∣quency in holy duties, though thou never didst perform them in a right manner, nor from a

right principle, nor for a right end; yet time was, that thou couldest not omit them, but thy natu∣ral Conscience would reproach thee, and molest thy peace; and though the performance of those duties in thy manner and way, did never prove thee to be good, yet the total omission of them now, doth prove thee to be worse: inasmuch as thou hast shaked off all form of Religion, and dost not profess thy self to be at all Religious, but hast stifled Natural Conscience, and laid aside a sense of a Deity, which before did stir thee up to do some Homage unto God. Thou didst pray, but now thou dost not; thou didst hear, but now thou dost not; it is because thou art worse.

II. The lesse thou lyest under the common workings of the Spirit of God, the worse thou art: Though thou hearest and prayest as before, yet the Spirit of God doth not strive with thee as before: Thou wast wont to finde thy heart some∣thing affected, and to have some common con∣victions and relentings for sin, and some pur∣poses and resolutions to forsake thy sin, and leave thy wicked wayes and company, and al∣most perswaded to come over unto Christ; but now thou art no more affected than the seat thou fittest upon, and the Pillar thou leanest against; thou hast quenched the motions of the Spirit, and he in wrath hath departed from thee, and leaves thee to the hardness of thy heart, and the blindness of thy minde, and then thou must needs be waxing worse.

III. The more thou art found in the Iteration and Repetition of the acts of sin, the worse thou art. Thou wast wont to swear but seldom, but now Oaths are frequent in thy mouth: Thou wast wont to be drunk more seldom, but now it is thy weekly, or thy daily practice; Iteration of sin is an aggravation of sin: The number of thy sins, and the greatness of thy guilt is hereby en∣creased, and thou made worse.

IV. The more kinds of sins thou dost usually fall into, the worse thou art. Thou wast wont to swear, but not to be drunk, but now both: Thou wast wont to be drunk, but wast not given to uncleanness; but now thou art; and to un∣cleanness thou addest scorning at godliness, vvhen sometimes thou seemedst to approve it, and speak for it; and to thy scorning of godliness, thou proceedest to the persecution of godliness, when before thou didst pretend to favour and to countenance it. Thou art increased in thy wickedness.

V. The fewer self-Reflexions, the worse thou art. Thou wast use to reflect upon thy wayes, and sometimes consider of thy deviations from the Rule of holiness, and thy Conscience did check and did reprove thee; but now thou goest on and never lookest back, so much as to con∣sider wherein thou goest astray; and though thou art more wicked, and more vile, yet thou hast more peace and quietness in thy wayes. It is

because thy heart is more hard, and thy Con∣science more seared, and thou worse.

VI. The greater Light thou sinnest against, and the more thou goest on against the Dictates of thy Conscience, the worse thou art. Consci∣ence discovereth to thee the evil of thy wayes, the wickedness of thy life: Conscience threat∣neth thee with damnation, with the loss of God and Happiness, and thundereth against thee, and doth disturb thee in thy sin, and yet thou goest on against thy knowledge, and dost impri∣son the Truths of God; thou art worse.

VII. The more of thy heart and will is in thy sinnings than before, the worse thou art now, than before. The more the will doth give consent, and the more the will doth choose wickedness, the greater progress thou hast made in thy sin∣ful courses. Though a Childe of God doth com∣mit a sin, yet because his will and the bent of his heart is against it, the lesser is the aggrava∣tion of his sin: when he can say, The thing that I doe, I would not, I allow it not. So, when thou art wilful in thy sin, thou frequentest wic∣ked company, and thou wilt doe it; thou pro∣phanest the Lords day, and thou wilt do it, this maketh thee to be very bad. The more of reso∣lution and purpose of heart, the more of the choice and consent of the will in sinning, the greater is the sinner.

VIII. The lesser force divine Arguments have upon thy heart to keep thee from sin, than before, thou art so much worser than thou wast before. Time was, that Arguments taken from the Wrath of God, from the Torments of Hell, from Judgement to come, from the Curses writ∣ten in the Law of God, did awe thy heart, and restrain thy hand from the open actings of thy grosser sins; these were once the banks that dammed up thy wickednesse, but now thou sleightest all these, that Hell doth not affright thee, and the wrath of God doth not awe thy heart; but the Spring and Fountain of sin with∣in, is risen higher, and overflowes these banks, and like water spreads it self, and diffuseth it self in the general course of thy life.

IX. The lesser force humane Arguments have upon thy heart, to keep thee from sin than before, thou art so much worser than thou wast before. Though abstaining from sin upon such accounts, doth not prove the truth of grace, yet the com∣mitting of sin notwithstanding these, doth argue growth of sin. Now these humane Arguments that did formerly restrain thee, were such as these.

1. Shame amongst men. Thou hadst an In∣clination to wicked company, but thou wast ashamed to be seen amongst them; and there∣fore didst not associate with them. But now thou thinkest it no shame, or if thou dost, thou hast a face of brass, and an heart of stone, and blushest not. Thou art worse.

2. Care of Reputation. Thou wast tender of thy Credit, and good Name; and though thou hadst a love unto some sins, that would have disgraced thee amongst men, yet now thou wilt blot thy Name, and lose thy Credit, and sacri∣fice thy Reputation to satisfie thy Lust.

3. Costliness of sin. Some sins are very charge∣able, and call for great expence; and thy love to thy Money, and natural affection to thy Wife and Children, was a barre which did restrain thee from them: Thou wouldest not feed and satisfie thy filthy Lusts, because it would be chargeable to thee; thou refrainedst from rio∣tous Prodigals, because company with them would wast thine Estate: But now thou think∣est no cost too great, no charge too much, that thou mayest have thy fill of sin, but tradest, and labourest, and workest, to get something to maintain thy Lust, and wilt rather that thy Wife and Children should want bread at home, than thou shouldest not have enough to spend upon thy sins abroad. Thou art now grown to an exceeding magnitude in sin, that thou art monstrous to beholders.

4. Health of body. Such sins that tend to the impairing of thy health thou wouldest not commit: Thou didst refrain, not so much be∣cause they would damn thy soul, as destroy thy body. Thou thoughtest excessive drinking would shorten thy life, and hasten thy death, and bring thee sooner to thy grave; that acts of uncleanness would fill thee full of loathsom diseases, and leave some mark upon thy body,

whereby thou wouldest be noted for an unclean adulterer. But now thou wilt venture health, and life, and all that thou mayest more freely sin: and the very food thou earest is now not only to nourish thy body, but to provoke thee to lust. Verily thou art much worse than thou wast.

5. Fear of death. When the fear of God would not prevail to keep thee from sin, yet fear of death somtimes hath done it, and according to the strength of the fears of death, have been thy restraints from sin: but now thou canst think of death, and speak of thy death, and yet act thy sinne.

6. Displeasure of men. Thou hast had depen∣dance upon some that hate such sins that thou lovest in thy heart, but because thou wouldest not loose their favour thou hast bridled thy sin, but now thou layest the reignes loose upon the neck of thy lusts, and wilt proceed to obey them, let who will be displeased thereby. When thou wilt displease thy best friend, and them upon whom thou dost depend for lively-hood and mainte∣nance, that thou mayst please thy lust, it is a sign that sin is very high in thy heart, any one of these formerly were a sufficient bolt to keep thee from grosser sins, but now all put together are too weak; a signe that sin is so much the stronger.

X. The more thou hast had experience of the dreadfull effects of sin, and the more God hath punished thee for thy sin, and yet wilt proceed, the greater sinner thou art. God hath punished thee

with poverty as the fruite of thy sin; with diseases in thy body, with horrours in thy conscience, with the death of thy relations; when thou hast tasted the bitterness of sin to set against the plea∣sures of sin, when God hath put worm-wood and gall into thy sin, yet thou art bent upon it: thou art very bad.

XI. The more thou justifiest and defendest thy self after the commission of sin than formerly, so much the worser thou art than formerly. When thou wast reproved, thou wast use to acknow∣ledge thy sin, and to confess thy wicked∣ness, but now thou dost plead for thy lust, and pleadest for thy evil wayes, and takest the quarrell of sin upon thy self, it is a signe thy heart is more wedded to thy lusts, by how much the more thou espousest its cause.

XII. When thou art more presumptuous in thy sinnings, and addest more contempt of God, and pride and contumacy than formerly, the worse thou art. Sins of presumption are scarlet sins, of a crimson dye; when a man sinneth against God, and bles∣seth himself in his wickedness, and presumeth of Gods mercy, and presumeth upon the pati∣ence of God, a man that sins presumptuously makes a bold adventure against express threat∣nings of the Law of God, and is mingled with great contempt of God; it is no less than re∣proaching and despising of God himself, Num. 15.30. But the soul that doth ought presumptu∣ously —reproacheth the Lord; and that soul shall

be cut off from among his people, vers. 31. Because he hath despised the word of the Lord, and hath broken his commandment; that soul shall be utter∣ly cut off: his iniquity shall be upon him.

XIII. The more mercies thou sinnest against than formerly, the worser thou art than before. God hath given thee more mercies, and multiplyed many good things upon thee, and yet thou com∣mittest more sins, than when thou hadst fewer mercies; to make Gods mercy to be fewel for thy lusts, is an aggravation of sinning, for as much as it is contrary to the end of mercy, which is to draw men off from sin: every mercy thou re∣ceivest hath a voice, and its language is, repent of sin, return to God, Rom. 2.4. God loadeth thee with mercy, and the more thou pressest him down with thy sin; the more good, and the more mercifull God is to thee, the more vile and re∣bellious thou art against God, this is to be highly wicked.

XIV. The more thou drawest others into sin by thy entisements or example than before; so much the worse thou art. When thou art not content to sin alone, not to dishonour God thy self, but drawest and incouragest others to do so also; and so damnest thy own soul and others too; and makest thy self guilty of the bloud of those thou allurest with thee into sin. The more sins thou committest thy self, the worse thou art, and the more persons thou dost influence by thy sin to partake with thee, the worse thou art.

Thus if thou wilt compare thy self what thou art now with what thou hast been formerly, thou mightest discern how much more thou sinnest now than thou didst before.

SECT. XIV.

What considerations may be usefull to stop the streame of such mens wickedness, that yet are waxing worse and worse?

BEcause I am loath to leave thee with a bare conviction, that thou art worse than thou wast wont to be; I shall add a few conside∣rations to presse thee to put a stop unto thy sin∣nings, hoping that though thou hast gone far, yet thou mayst return: while thou art out of Hell, thou art within our call, and within the reach of Ex∣hortation and reproof. God hath called often to thee to return, and yet thou hast not return∣ed, but art going on unto destruction. The Son of God hath called to thee, and said, How long wilt thou goe on in thy Rebellion against him that would redeem and save thy soul? he hath told thee, if thou dost proceed thou must be damned, and said, the Mercy of God will not save thee, and my Merits they will not, they shall not save thee, but if thou wilt return to God, and come to me, here is mercy for thee, here is pardon for thee, and I will give eternal life unto thee. The Spirit of God hath often moved upon thy heart, he hath been often knock∣ing

at thy doore, that thou wouldest open thy heart and let him in, and he would apply the blood of Christ unto thee, and he would fill thee with better joyes, and better pleasures, and better comforts than thou ever foundest in the way of sin. But hitherto thou hast stopped thine ears, and stiffened thy neck, and hardened thy heart, and wouldest not hearken nor obey.

The Ministers of God have often wooed thee and beseeched thee with tears in their eyes, and sorrow in their hearts, as if their happiness had been wrapped up in thine, and as if they could not have gone to Heaven and been saved without thee: while patience waited upon thee, they have been earnest with thee, and now at last one unworthy to preach the Gospel, is a suiter to thy soul, that thou wouldest be divorced from thy sin and be married unto Christ; as yet thou art out of hell, and art not yet reckoned among the dead, nor numbred amongst the damned, as yet thou art not irrecoverably lost, this day Christ is once more tendred to thee, in the name of God I once more offer thee pardon and eternall life, upon thy repenting of thy sin, and turn∣ing unto God.

Oh that I could perswade thee, or if I cannot, as indeed I cannot; oh that God would yet perswade thee? If I might be serviceable to thy soule, oh how should I rejoyce; if I did but know where thou dost dwell, that hast been wicked all thy dayes, and now art reading of these lines, having a purpose in thy heart to come to Christ, I would come to thee (as oppor∣tunity

was offered) and beg upon my knees, that thou wouldest cherish those purposes, and be perswaded to what conduceth to thy eternall happiness: if teares and prayers would do it, I would endeavour (though my heart is hard) to shed them for thee; if putting my hands, un∣der thy feet, and stooping to the meanest office of love unto thy soule, would excite thee to let Christ into thy heart, how readily (by the grace of God) would I be willing to it.

I beseech thee by the mercies of God, by the death of Christ, by the coming of our Lord, by the love thou bearest to thy self, as ever thou wouldest see the face of Christ with com∣fort, as ever thou wouldest escape the damna∣tion of Hell, return at last, and though it be late, yet return at last. But if thou wilt not, let God be my witness, let as many as read these lines be my witnesses, let thy own Con∣science be my witness, that thou hast been asked, entreated, yea earnestly entreated to reform, and mend, and turn to God. But in hopes that I may prevail, I beseech thee in the fear of God, give in a sober and deliberate an∣swer unto these following Questions.

First, Whether art thou going, while thou art waxing worse and worse? Dost thou know that Hell is at the end of the way in which thou art daily walking? Dost thou know, that if thou dost proceed a little further, a little longer in this course, thou wilt be among the Devils, those

cursed Fiends of Hell? Or dost thou know it, and yet wilt venture to dance about the brink of a bottomless pit? who hath bewitched thee? or what hath made thee mad, that thou seest thou art going unto Hell, and yet wilt ven∣ture on?

Secondly, Dost thou believe the Scripture to be the Word of God, or dost thou not? And are the threatnings contained therein, true, thinkest thou, or are they not? Wilt thou say they be false, or that they were found out by some Pre∣cisians, or are the workings of some melancholly brain? or that they were found out by some Po∣litician, to keep the world in awe? I would have thee know, that to thy eternal sorrow thou shalt finde them all true, even to a tittle; and to thy everlasting woe shalt know the truth of Gods Word: When thou art shrieking in the flames of Hell, and roaring hideously among the damned, because of Gods eternal wrath; thou shalt be convinced, that the wicked shall be turned into Hell, that the Unbeliever shall be damned, and that it was true which thou wast told, that without repentance there was no deliverance from eternal condemnation.

But if thou dost believe this Word to be true, what aileth thee then to live as thou dost? that thou actest quite contrary to what is contained in the Word of God? Doth not the Word of God in a thousand places cry down sin, and press to holiness? doth it not tell thee, the drunkard, the covetous, the unbelieving, the lyar, shall

be damned? If thou never didst observe such places, take thy Bible and turn unto them. 1 Cor. 6.9, 10. Rev. 21.8. Heb. 12.14. Gal. 5.20. to 25. Col. 3.5, 6. Eph. 5.5, 6. Mar. 16.16. Mat. 18.3. Luk. 13.3, 5. Canst thou read and believe these Scriptures to be true, and yet goe on in the practice of those things that the eternal, holy God doth forbid upon pain of eternal torments? Wilt thou be worse than thy very beast, which thou canst not force into the fire when he seeth it before him. Shall I call out thy Neighbours to behold a dread∣ful sight, viz. A man that knowes he is in the way to Hell, and yet will goe on.

Thirdly, With what face or heart canst thou hope (as thou dost) that God will pardon thy sin, or save thy soul, while thou persistest in thy wicked∣ness, and encreasest therein? Shew me an in∣stance of any one man in all the Word of God, that was pardoned and saved, who repented not, and I will be thy slave for ever. I know, great sinners have been saved; and I know, those that have gone far have obtained mercy: Manasseh did, 2 Chron. 33.12, 13. Mary Magdalene did, Luk. 7. But then they turned unto God. Canst thou say, there is any one now in Heaven that did not repent, and believe be∣fore he dyed? or dost thou think that thou shalt be the only man?

Fourthly, Whom dost thou set thy self against? Or who is it that thou dost provoke? whose anger

and indignation art thou daily kindling against thy self? What art thou, that thus dost sin? or what is God against whom thou sinnest? dost thou know thy self, and thine own weak∣ness? And dost thou know God, and his Al∣mighty power? art thou any better than chaffe before the winde of Gods wrath? art thou, any better than stubble before a consuming Fire? canst thou make thy party good against God? Then why dost thou take thy bed, when he layeth his finger light upon thee? or why dost thou complain and art so restless under the pain of the tooth-ache? why dost thou roar so much under the pain in thy bowels? and why dost thou groan, when he makes thee sick? why art thou sick, and why wilt thou dye, if thou canst contend with God? But if thou canst not, poor Worm, thou canst not; why then wilt thou pro∣ceed and increase thy wickedness more and more, to provoke him more and more?

Fifthly, How canst thou call thy self a Chri∣stian, while thou daily increasest in thy sin against God and Christ. Christians have their denomi∣nation from Christ, because they follow his steps, and own him for their Lord and Master: Christ was holy, and so is every true Christian; Christ hated sin, and so doth every true Chri∣stian; Christ did the will of his Father, and thou art doing the will of the Flesh and of the De∣vil. That which consisteth of a head of one kinde, and members of another, is monstrous.

If any creature had the head of a man, and the members were the members of a beast, it would be monstrous. Christ is an holy head, and all his members united unto him are holy members; therefore thou art none of them: Take it as thou wilt, thou art not a Christian, that should not be thy Appellation; thou art more rightly called a sinner, a Childe of the Devil.

Sixthly, How canst thou goe unto thy Prayers and yet go on in thy sin, and come to the Word preached, and hear drunkenness reproved, and go away and be drunk? How canst thou sit in thy Pew, and hear the Minister from God tell thee, the drunkard shall be damned, and all thy Neighbours know thee for a drunkard, and yet hold up thy head? Where is thy shame? art thou become impudent? where is thy fear of God and his Word? art thou utterly har∣dened? where is thy Conscience? is it quite seared?

Seventhly, Dost thou think that God will never call thee to an account? Dost thou think that time will alwayes last? dost thou think thy soul shall live for ever, and yet do that which will bring thee to an eternity of misery? and expose thy self for a little momentany pleasure unto eternal torments? Thus I have set before thee these Considerations, whereby thou mayst be brought to bethink thy self, and at last en∣quire,

What would you have me to doe? I answer thee:

1. Make a stand and pause a little with thy self, whether it be not so with thee or no? and labour to convince thy self of the hainousness of thy sins, in making such an increase and growth in sin.

2. When thou art convinced thus, urge it upon thy heart till thou feelest it begin to melt, and to be dissolved in thy breast. Use thy Reason for thy souls good, after this manner: Oh God hath been good to me, and I have been wicked against God; God was alwayes good to me, and I have been alwayes evil against God; God multiplyed his mercy upon me, and I multiplyed my sins against God; if he had not given me bread to eat, I had dyed with hunger; and if he had not given me drink, I had perished with thirst; but what he gave me for my nourishment I have abused to gluttony and drunkenness; I have fought against God with his own mercy, and made his goodness an encouragement to me in my wickedness: He lengthened out his mercy, and I did lengthen out mine iniquity; Oh what rich grace and patience is this, that I am not in Hell! Oh this was long-suffering indeed, to bear so long with such a Swearer and Drunkard as I have been; and when the dreadfull Plague hath ta∣ken away my Companions in sin, yet I am left behinde; Oh that it may be, that I may re∣pent and turn to God! Woe is me! I have been damning of my precious soul, and have

spent my dayes hitherto in dishonouring of a good and patient God.

3. Then resolve with thy self, that by the grace of God thou wilt forsake and leave those practises, and wilt no longer continue in thy wickednesse; say, Now I see this is not my Way to happiness; swearing, and lying, and drunkenness, is not my way to the Kingdom of God: The Devil hath deceived me, and my Companions have deceived me, and my own wicked heart hath beguiled me; I will, by the grace of God, I will do so no more; I am re∣solved I will do so no more: And write down thy Resolution, that thou mayest have it under thine own hand, that such a day thou didst re∣solve to do so no more.

4. Beg of God that thou mayst be deeply humbled for what thou hast already done, and labour that thy sorrow may be proportionable to what thy sins have been.

5. Make haste to Christ, and take him and receive him for thy Lord and Saviour, and sub∣mit to him upon his Gospel-terms, as willing he should rule thee, as ever thou wast for sin to rule thee.

6. Then endeavour to be as good as thou hast been bad, as holy as thou hast been wic∣ked, as eminent for piety, as thou hast been exemplary for iniquity; speak for Holinesse as much as ever thou didst speak against it; and love the wayes of God as much as thou wast wont to hate them, and by persevering so to doe, thou shalt finde great mercy will

be shewn to thee, who hast been so great a sin∣ner.

SECT. XV.

NOw I will draw some Corollaries from this first branch of this Direction, and so pass on unto the second. Is it the Nature of sin to make men worse and worse? and do wicked men usually wax worse and worse? Then learn,

1. The evil that there is in sin: There is a depth in the evil of sin that cannot be fathomed, and a length in the evil of sin that cannot be measured; that is very bad that makes men so in every condition, as grace is very good that turneth every thing for the best to them to whom it is infused.

2. Learn that wicked men are never from un∣der a curse: Let their condition be what it will, prosperity is a curse unto them, adversity is a curse, and deliverances are in wrath. When they do increase in riches, they do increase in sin; envy not the prosperity of the wicked.

3. Learn the bottomless depth of iniquity in a wicked mans heart: He was bad twenty years ago; he was a grief to all the godly in the Town and Parish where he lived, but yet he is many times worse than before.

4. Learn what abundance of guilt an old sinner goes with to his grave when he comes to dye: He was bad when he was born, and worse while he lived, and worst of all when he is to dye.

5. Learn the equity of Gods Justice in punishing a wicked man with eternal torments for sins com∣mitted in time: For he sinned more and more as long as he lived, and if he had lived longer, he would have sinned longer; and if he had lived for ever, he would have sinned for ever.

6. Learn the over-ruling providence of God: that setteth bounds to wicked mens sins; if he did not restrain them, they would be worse, and do worse than they do.

7. Learn, that natural men by the improvement of common grace, or the means of grace, cannot work themselves into a state of grace, nor of themselves that are bad, make themselves to be good; for we have shewed, that without the speciall and irresistible operations of the Spirit of God, wicked men grow worse under the Administrations of the Gospel.

8. The folly of delays and procrastinations of re∣pentance and turning unto God: Wicked men think they can repent when they will, and though they have no heart to turn to God for the pre∣sent, yet they will hereafter; but he that is not disposed to turn to God and repent to day, will finde his heart more indisposed to morrow, and the longer they put it off, the more unwilling and unable they will be to do it hereafter. We have heard we must not be worse, now let us see we must be better, and that is the second part of this first Direction.

SECT. XVI.

HAth the Plague been raging, and you yet alive? then be better than you were before. And here I especially direct my speech to those that had the grace of God infused into their hearts, before this Judgement came upon us; that you would improve this providence by being better than you were before; if Drunkards and Swearers will not be better, yet be you; if sen∣sualists and flesh-pleasers will not be better, yet be you. It may be the wicked will be worse, but will you be so too? If Gods people are not men∣ded by his Judgements, who will? and hath God swept away so many thousands into another world, and shall there be no good effect, or fruit upon neither bad nor good? God forbid? London hath been a place of great prosperity, a City of Feasting, and a place of plenty of out∣ward enjoyments; but in this last Sickness, God hath filled it with dolorous complaints by the many breaches made by death in so many fami∣lies and relations; God hath filled it with pale faces, and sick persons, and running sores; God hath turned it into a place, an house of mourn∣ing. And Solomon saith, Eccl. 7.2. It is better to go into the house of mourning, than to the house of feasting; for that is the end of all men, and the living will lay it to his heart. Have not your houses been houses of mourning, some dead out of most houses, and you are yet living; will you then lay it to your heart? What should you lay

to heart? Lay to heart the great Judgement that hath been amongst you. Lay to heart the sins that did provoke the Lord to lay his hand so heavy upon you. Lay to heart the goodness of God in preserving you. The City hath been an house of mourning, but have you learned the lessons that are to be learned in an house of mourning? Have you met so many dead Corpse carried in the streets? have you seen the living laboring to carry forth their dead, and yet not learned the lessons that are to be learned in such a place of mourning? Where one is dead in a family, that before was an house of mirth and gladness, it will turn it into an house of mourning and sadness, much more, when many dead in one family; and this is the case of many families. God hath been teaching you many things at such a time, but is your lesson taken out? Oh, what dull Scholars are we in the School of Christ that must thus be scourged to learn our lessons, and yet have not done it? Consider, when God hath turned London, by reason of their dead, in∣to an house of mourning, he hath been teaching you such things as these.

I. God hath been teaching you the Infallible verity of divine threatnings. God threatned our first Parents, Gen. 2.17. That if they sin∣ned, they should certainly dye, they and their posterity. This threatning was made some thousands of years since, and it hath been made good in all generations. Length of time makes not voide the threatnings of God; men read

Gods threatnings, but do not believe them, nor fear them, nor tremble at them. Many will not practically believe that they shall dye, though they sin, and will not at all believe they shall be damned, though they sin; but we see that men that have sinned must dye, and wicked men shall feel that they shall be damned according to Gods threatnings, but you have learned the truth of Gods threatnings in this, and they are as true in all other respects; therefore do you that are Gods people, learn the truth of Gods threatnings, when he saith the Drunkard shall not inherit the Kingdom of God; and let this move your heart to pity them that are such, that have a threatning of God, which is of undoub∣ted verity, as a flaming sword standing in their way to keep them out of the Paradise of God, and be thankful unto God that you are none of these. Do you learn the truth of Gods threatning, when he saith, the hypocrite and un∣believing shall be cast into the lake that burnes with fire and brimstone, Rev. 21.8. and pity and pray for them that are such, and bless God that you are none of them, and so are taken from under the curse of that threatning.

II. In this great house of so great mourning, God hath been teaching you what are the Wages of sin. You have often heard that death is the Wages of sin, Rom. 6.23. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there used, is a military term, signifying the wages that is due to souldiers, intimating that death is as due to a sinner for his service to

the Devil, as pay is to a Souldier for his service to his General; it comes from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth properly, all kind of pleasant meats that may be prepared or made ready by fire, so that all the delicates, and dainty dishes that sin prepares for sinners, hath a deaths head in them. Do you learn this, and by this learn to hate sin more than you did before, and watch against it more than you did before.

III. In this great house of so great mourning, God hath been teaching you the certainty of mens mortality. You have seen that this is the way of all flesh, Josh. 23.14. 1 King. 2.2. and there∣fore learn to live as mortal, dying men should live; you have seen that thousands have been carryed from their houses to their graves: And, Oh what manner of persons ought you to be in all manner of holy conversation, after such a sight as this?

IV. In this great house of so great mourning, God hath been teaching you the worlds vanity. You have seen what miserable comforters riches are to men in time of Plague, and at an hour of death; you have seen death haling men from that which they had set their hearts upon; you have seen death dragging men from their riches, and from their pleasures, and hath forced them to come away to the Bar of God, and leave their riches behinde them, and their pleasures behind them. You have seen that riches could not go with them into another world, but left them in a

time of need. You have seen that those that loved riches, could finde no comfort in them when they stood in greatest need of comfort. You have seen that what men have been labor∣ing for, and scraping together all the time of their health and life, death hath come and scat∣tered in a moment. Oh how weaned should you be from the world, and the riches and the plea∣sures thereof, after such a sight as this! Oh how much less should you afford the world, of your heart and affections, of your love, desire, and de∣lights that is so unkind to dying men, even unto those that served it most, and loved it most. Oh do you learn to deal so with the world, as you have seen the world to deal with others, i. e. turn it out of your heart with as little love and pity to it, as you have seen the world turn its followers out of it, and shake them off, not∣withstanding all their entreaties to abide and stay therein. The world may now entreat you, that it might stay in your heart, and live in your love; but hearken you no more to its entreaties, than it hath hearkened unto others, and you must expect the world ere long will deal with you, as it hath dealt with others; therefore part with the world, before you leave the world.

V. In this great house of so great mourning, God hath been teaching you the short continuance of all relations: you have seen death taking Hus∣bands from their Wives, Parents from their Chil∣dren, Ministers from their people, and so Wives

from their Husbands, Children from their Pa∣rents, People from their Ministers. Those that had but one onely Son. Plague and Death hath stripped them of him, and teared one relation out of the others bosome; fain they would have kept them, but death would not suffer them; they wept and cryed, but death would not have pity on them, nor hear their cries, nor regard their tears, but said, this is your childe, but I must have him; this is your husband, but I must seize upon him; God hath given me a Commission, and I always use to do according to the Com∣mission I receive from God, if God will not spare you, in vain you look for pity at mine hands. I (saith death) am blinde and cannot see the beauty of your childe, that hath drawn out your heart so much towards him, I am deaf and can∣not hear your pleadings for the continuance of your childe, or husband, or friend; if God doth not hear you, I cannot, and if God doth not spare and pity you, I will not, therefore I will smite him, and stick my arrow in his heart, and dippe it in his life-blood, and take him from you. Oh how many have thus experienced the dealings of death! and you have seen it, and will not you learn to sit looser in your affections towards your nearest and dearest relations? You have seen death hath seized upon them that were most beloved by their friends, and perhaps did there∣fore do it, because they were over loved; and took up too much of that love, and that delight which should have been more, and would have been better placed upon God. Your lesson

then is set down by the Apostle, for I would not teach you by rott, nor without the book of Gods word, 1 Cor. 7.29. But this I say, Brethren, the time is short, or rolled up, or contracted; a metaphor taken from a piece of cloth that is rol∣led up, onely a little left at the end; so some. As Mariners near the Haven winde up their sails, or make them less. When the sails of time are thus contracted, it is a sign we are near the Har∣bor of eternity. It remaineth, that both they that have wives be as though they had none, Vers. 30. And they that weep as though they wept not, and they that rejoyce as though they rejoyced not; and they that buy as though they possessed not, and they that use this world as not abusing it, for the fashion of this world passeth away.

VI. In this great house of so great mourning, God hath been teaching you the lesson of humi∣lity. How many humbling sights have you seen? every Corpse that you have seen hath been an humbling sight. It may be you have been proud of your beauty, but have not you seen that beauty vanisheth away when death comes; that beauti∣ful bodies by the Plague and Death have been turned into loathsome bodies? and those that you have loved and been delighted to look upon, you have been glad to have them buried out of your sight, when once dead. How many open Graves have you seen, and those that have been nice and curious of their comely bodies, have been inter∣red, and given to be meat for worms, and to be a prey to rottenness and putrefaction. Have you

seen any difference betwixt the poor and the rich, be••wixt that body that was fed with cour∣ser fare, and that which was nourished with more delicate dishes? Have you not seen bodies that were made out of dust, been turned to the dust, to be turned into dust, and will you be proud after God hath taken such an effectual course to teach you to be humble?

VII. In this great house of so great mourning, God hath been teaching you, that all things fall alike to all, that the wise must dye as well as the fool, and the good must dye as well as the bad. And though God hath promised [conditionally] preservation from the Plague unto his people, which hath been literally fulfilled to some of his, yet some of his have fallen in this general morta∣lity, God hath been teaching of you, that though grace doth deliver from eternal death, yet not from temporal; though from the sting, yet not from the stroke of death, that you (though godly) should be preparing for your own departure out of this world.

VIII. In this great house of so great mourn∣ing, God hath been teaching you the difference between the death of the wicked and the death of the righteous, that though good and bad alike have dyed, yet they have not dyed alike. But as there was a difference in their life, so God did make a difference in their death: Have not you seen some wicked dye without any sense of sin, or

fear of God, or Hell? and some with terrors in their consciences? and have you not seen some godly dye with peace and comfort, and giving good evidences of their hope of a better life? that God hath filled them with joys that they were going to their Fathers house? and that the plague and death had not so much in them to terrifie and affright, as the hopes of heaven had to comfort and support their hearts. It hath been ground of great rejoycing to hear: how many of Gods people in this plague did dye with joy and comfort? And should not y••u by such a sight as this, be quickened in your service unto God, and ever while you live look upon Religi∣on as a real thing, that letteth in such real com∣forts into their hearts, who had real grace, in such time of real discouragements; after such a sight as this, never think it a vain thing to serve God (though you must dye) who comforts his peoples souls in the very gates of death?

IX. In this great house of so great mourning, God hath been teaching you the folly of delaying in the great concernments of another world; you have seen many Drunkards did delay to re∣pent and turn to God, but when death once came to Arrest them, it would not stay till they had done their work. Have not you seen many have been surprized by death; that those that thought they would repent hereafter, and talked how they would mend hereafter, are gone down into the grave before that time was come? and wil not you after such a sight as this be quickned to

make more haste in doing of the work that God expecteth at your hands? Have not you seen some that have talked what they would do the next year, laid in the dust before this year is past and gone? God hereby would have you learn not to boast of to morrow, because you know not what may be in the womb of another day, nor what to morrow may bring forth, Prov. 27.1. God would have you learn so to number your days that you may apply your hearts to wisdom, Psal. 90.12. God would have you learn to do your duty quickly, and to do it with all your might, because it will be too late, when you are rotting in your Grave, Eccles. 9.10.

X. In this great house of so great mourning, God hath been teaching you the great lesson of Mortification; you have seen how many dyed by sin, and should not you be now dead unto sin, you should now in good earnest labor for the death of sin. O be the death of your passion, and be the death of your lusts, and be the death of your worldliness, especially be the death of your be∣loved sin, God forbid that sin should be found alive in your heart after such a time of death to so many thousand persons. Are so many dead and rotting in their Graves, and shall not sin be dead and mouldring in your hearts.

These be some of the lessons God in his late providence hath been instructing you in, and if you can now do these duties better than before, it is some sign that you are better than you were before, But yet because so great a providence

should not be sleightly passed over, with but a little Improvement, I shall take occasion to press you to be much better than you were be∣fore; before, God saw a great deal of sin in his own people, and amongst Professors, much censoriousness, and rash and uncharitable judge∣ing one of another, want of love and affection, a great deal of pride in Apparel, pride in Diet, pride in Furniture of houses, pride of Beauty, pride of Parts and Gifts; and God hath been staining the pride of all Families therein. God saw a great deal of neglect of Family Duties in Professors houses, and customary, cold and dead performance of them in others, and doth it not concern all to see where they have failed, and do so no more?

SECT. XVII.

I Know the wicked World thinks that pro∣fessing people are too exact already, and that they make more adoe than is needfull: But their Charge is,

• 1. False; for there is no man is so exact in his life as he ought.
• 2. Blasphemous; for what do such but blame God himself in giving such strict rules unto his people.
• 3. Malicious; Cain envyed Abel because his works were evil, and his brothers good.
• 4. Diabolical; what could a Devil say more, or what is this but to play the Devils part, in

• discouraging, discountenancing, speaking against the pressing after the highest degrees of good∣nesse.

But let it be your great care whom God hath spared from the grave in this time of Plague, that are such as truely fear God, and are truely good: On take heed, that after such a preser∣vation none of you might be found worse than you were; for though those that once were truely good, shall never so decline as to be [absolutely] bad, yet they may so farre fail, that they may [comparatively] be sayd to be worse. Here consider,

1. To lose any degrees of Goodness and Grace, is a grievous and a sinfull loss: If you had lost your life in this Plague, it might not have been your sin, but you cannot be in the least degree worse than you were (after such a providence) but it is a great sin: Because it is our duty to love God as much as we can, there∣fore to lose any degrees of our love to God, is to come short of our Duty, and therefore a sin.

2. To be worse in your spiritual condition, will be great unthankefulnesse to God for his watchfull Providence over you. If a man do a kindness for you, will you be worse towards him than you were before? And will you deal worse with God than with a fellow Crea∣ture?

3. To be worse in your spiritual condition after such preservation and deliverance, will be displeasi••g unto God, and a grief unto him If

God see his Children love him less, and fear him less, and delight in him less, will it not grieve him, and displease him? And had it not been better you had dyed, than to live to be a grief to God? Had not you rather follow your Children to their graves, than to see them live to be worse, and dishonour God? and will you yet do so your selves? Is it not a grief to you, the more kindness you shew unto your Children, to see them the more undutiful to you? and will it not be so in you to God?

4. If you be worse than you were in your spiritual condition, you shall have less commu∣nion with God than you had before: and had not you better dye than lose your communion with God? for what is your life without fellowship with God?

5. If you be worse, you will have less Com∣fort from God than you had before. If you deny Duty to him, which you performed to him be∣fore, he will deny that comfort to you, which he gave you before, and what will your life be, without the comforts of God let down into your soul? is not his loving kindness better than life? Psal. 63.3. and what is life if you have no comfort in it? and where wi••l you have solid, lasting, suitable, satisfying comfort, if not from God?

6. If you are worse in your spiritual condi∣tion than you were before, and love God less, and desire after him less, and delight in him less, you will have less Evidences for Heaven than you had before, you will not so clearly see

your Interest in Christ, your title to his King∣dom, as you did before; and do you live to blot your Evidences? Oh what an aggravation will it be to you, to say, before the Plague I knew that God did love me, but now I doubt of it. Before I knew, if I had dyed I should have been saved, but now if I should dye, I cannot tell.

7. If you are worse than you were, you will have less experience of the workings of God upon your heart, than you had before. You will not have such experience of his quickning presence, nor of the powerful Operations of the Spirit upon your heart; and what is it, if you feel the motions and acting of life, if you do not feel the motions of the Spirit so much upon your heart?

8. If you are worse, you will dishonour God more than you did before, and that you need not do, you did that too much before: And hath God spared you to live to his dishonour? I tell you, you had better dyed with others in the Plague, than live after it to dishonour God.

9. If you have less of goodness than you had before, you will have more of sin than you had before. If you love God less than you did, you will love something else more than you did; if you have less faith, you will have more un∣belief; if you be less heavenly, you will be more worldly; if you be less spiritual, you will be more carnal: And hath God been using phy∣sick to purge out your sin, and shall it be found more in you than it was before? Hath God put

you in the Furnace, and doth your dross conti∣nue, and increase? It is the nature of contraries, the less there is of the one, the more there is of the other. If the Sun be setting, darkness is approaching; if heat be expelled out of the wa∣ter, more cold is introduced; and so it is with your heart in respect of sin and grace.

10. If you be worse, it will cost you much pains, and prayers, and tears, before you will re∣cover to be as good as you were before. You may lose that with a little neglect, which you will not re-gain without great diligence. Thus I have laid before you these Considerations, to prevent your being worse: But that will not be a sufficient Improvement of this Providence, that you be not worse in your spiritual condi∣tion, but you must be better: Not enough, that you do not decline, but you must increase and thrive in grace and goodness. And before I come to press you to be better, let me lay down these following Positions; and the last shall bring me to my intended Work.

SECT. XVIII.

Posit. 1. THere are many that are really bad, and not so much as seemingly good. There are many that do not profess any good∣ness; such are your open, debaucht sinners, that give themselves up unto all Licentiousness and sin.

Posit. 2. That there are many that are seem∣ingly good, that are not really good. Many make a great shew in Religion, that have no Religion in them. Many pray much, and hear much, and talk of good things much, but are not good them∣selves; and the misery of these is,

1. That they lose all their labour; for if they themselves be not good, their praying is not good, and their talking of good things is not good: For, the sacrifice of the wicked is an abo∣mination unto the Lord, Prov. 15.8.

2. They have no real Communion with God who are but seemingly good: For, what com∣munion hath light with darknesse, 2 Cor. 6.13, &c.

3. They shall have no real reward, in the Kingdom of Heaven. Their goodnesse is but seeming goodness, and their happiness is but seeming happiness.

4. They are seemingly like to God, but are really like the Devil.

5. They associate with Gods Children, but are none of Gods Children; for all Gods Chil∣dren are good.

6. They have no true peace, Isa. 57.21. But God hath really preserved you from death, and really kept you alive, therefore be not satis∣fied to be seemingly good, but be really so.

Posit. 3. That there be many that are really good, that are not gradually good, that have grace in truth, that have not grace in growth. Those that are seemingly good are not so many as those that are openly bad, and those that are

really good are not so many as those that are seemingly good, and those that are gradually good are not so many as those that are really good. Ever the better the fewer, both for kinde and degree. It is so in Naturals; not so many Whales as lesser Fish; not so many Eagles as little Birds; not so many Suns as Stars: And so it is in Spirituals; not so many strong men in Christ, as babes; not so many tall Cedars, as there are Shrubs in Gods Lebanon. Now my purpose is to exhort you (especially after such a Providence) to be not only really good, but to be gradually good.

Posit. 4. That those that are gradually good, are yet imperfectly good, as appears by the re∣mainders of sin in the best; and would be evi∣dent by a particular enumeration of their Graces, which is the best thing in the best men; they know but in part, and they love but in part, and delight in God but imperfectly, Philip. 3.9, 10, 11, 12.

Posit. 5. Those that are really good though imperfectly good, are truly acceptable unto God. God will not break the bruised Reed, nor quench the smoaking Flax, Mat. 12.20. There may be a great deal of smoak where there is but little fire, a great deal of sin where there is but little grace; but yet it is pleasing unto God, if it be true; a little grace is of great value, (a Pearl of small quantity might be of great worth) and better than a great deal of riches, or of gifts; better than a strong Memory pregnant phantacy, solid Judgement, quick Apprehension, voluble

Tongue, or any such things; because the least Grace is a pledge of Heaven, and so are none of all the rest.

Posit. 6. That when a good man doth increase in goodness, he increaseth more or less in all saving goodness. When any one sin is more mortified, every sin is in some measure more mortified, and yet every sin is not equally strong, because some sins are more deeply radi∣cated, have been more strengthened by frequent acts, and are more rooted in the constitution; so though addition be made in every Grace, when a Christian growes better, yet every grace might not be equally strong in the same Chri∣stian, because some grace may be more oppo∣sed by the contrary sin, and some grace is drawn forth more into act and exercise than the rest; yet as a Childe growes in all parts truely though not equally; so it is in a good Chri∣stian: And this I adde, that you may endea∣vour to be universally good, and universally better, better in Faith, and better in Love, and Humility, &c.

Posit. 7. That those that are good should la∣bour to be better, and those that are better, should strive to be best. You should not rest in good∣ness positive, but labour to have comparative goodness, and when you have it in the compa∣rative degree, you should aspire after superla∣tive goodness: You see it is so in other things; amongst Scholars men strive who should be the best Scholar; and amongst Artificers, men strive who shall be the best Artificer; and now after

the Plague, you will perceive men to be more earnest in their Trading (I pray God they may not exceed) to re-gain, what they lost for want of Trading: And so amongst Christians, every one should strive who should be the best; and to quicken and provoke you hereunto, lay these things to your heart. Consider,

SECT. XIX.

1. YOu are not so good as once you were; I mean in your Primitive condition and first creation, we had more goodness as we came out of the hands of God; then we had good and no evil: And when God hath restored us, we should labour to come up as near to what we were in Adam, (though not by the same Cove∣nant) as we can.

2. You are not so good as you shall be. You were good in Adam, but you shall be better in Heaven: In Adam we were perfectly good, in Heaven we shall be perpetually good; and should you not labour to get as much of Heaven into your heart as you can.

3. You are not so good as you ought to be, no, not by many degrees; you come farr short of what you should be in grace and goodness.

4. You are not so good as you may be: Though you cannot be so good as you were in Adam, as you shall be in Heaven, as you ought to be upon earth, yet you may be better than you are. You have not so many degrees of love to God, but you may have more, nor such strong desires

after Christ, but you may have more: How weak is thy love! how cold are thy desires! how stu∣pid is thy heart! not only in comparison of what it ought to be, but of what it may be: Thou wantest many degrees, Oh Christian, put on, there is much more that is yet attainable.

5. You are not so good, but you need to be better. If thou be no better, and shouldst come into some conditions, thou wouldest be found not good enough to go through the same as becomes the Gospel. Thou mightest be brought into those straits, and assaulted by those temptations, that except thou hast more Patience, more Love to God, more Faith in Christ, thou wilt not be able to bear them, nor resist them, as becomes a Childe of God to doe: Thy burdens might yet be greater, and thy Duties greater, and thy Temptations greater, therefore thou shouldest hasten to be better.

6. You are not so good as others are, that have had but the same time, and the same means, and Helps as you have had, nay some that have not had so much preaching as you have had, nor such Examples as you have had, nor so much time, that did set out for Heaven after you, that were bad while you were good, yet have over∣taken you, and gone beyond you: Oh Christi∣an, thou art lagging behinde, put on, least thou shouldest be last of all.

7. You are not so good, but you are as bad. You have not so much grace, but you have as much sin; nay, is not your sin more than your grace? is not your unbelief more than your faith? and

your wandring thoughts in duty more than your fixed thoughts in duty? and your dulness more than your liveliness? If thou canst say truely, it is not, do thou go and bless God that it is not so with thee, while I must go and be humbled before God, because it is so with me.

8. The better you are, the more excellent you will be. Riches is not your excellency, and Learning is not your excellency, and Grace is not your utmost and your highest excellency, but the highest degrees of Grace is. Reason makes a man differ from a beast; and the more rational a man is (by the improvement of Reason) than others, the more excellent as a man (for a Fool might excell a Wise man in riches) he is above other men: So Grace makes a Christian differ from a man as such, and the better Christian he is than others, the more excellent he is than other Christians are.

9. The better you are, the more like to God, who is the greatest, the chiefest, and the best good. When we lost our goodness, we lost our likeness unto God; and when God makes us good, he makes us like himself, and the better God doth make us, the more he makes us like himself: And should not this provoke thee to be better? espe∣cially considering, to be most like to God, is

Thy greatest

• Duty: The end of all the rest.
• Desires: Oh that I were more like to God.
• Dignity: And therefore our dignity will be greatest in Heaven, because there we shall be likest unto God.

10. The better you are, the more you shall have Gods approbation: And what will it be to be approved of God! You may by seeming good∣nesse have the approbation of men, but you must be really good, if you will have the appro∣bation of God; and the better you are, the more he will approve you. God observeth the worst of men, but approveth only of good men; and only the good actions of good men, not their sinful actions, 1 King. 15.5.

11. The better you are, the more clearly you will see that you are good. Many question, they are not good, and the reason of their doubt is, because they are no better: That time you spend in complaining you fear you are not good, improve in endeavouring to be better, and your doubts will be sooner answered, and your fear expelled.

12. The better you are, the more profitable you will be to all about you. The better you are in your self, the better it will be for your self, and the better for all about you; the better you are, the more you will lay out your self for God, and for the good of souls. Others shall be the better,

For your Counsels: You will be directing them how to do good.

For your Reproofs: You will be telling them when they do evil.

For your Example: You will lead them in the good Way.

For your Experiences: You will communi∣cate to them how good God hath been unto you, and what God hath done for you.

13. The better you are, the more inward joy, and the more established peace you shall finde. The great trouble of a Christian is, because he is no better; be you better and you will have the les∣ser trouble within, though the better you are, the more trouble you might have from men; but thats not so great matter.

14. The better you are, the more glory you will bring to God. Herein is my father glorified that you bear much fruit, Joh. 15.8. And what is your design in the world, but to glorifie God, and to do that, and be that which tendeth most there∣unto?

15. The better you are, the more you will credit Religion, and realize the wayes of God; it will appear that Religion is a real thing, when it hath made bad men good, and good men better. If there were nothing else to disgrace the ways of sin, this would be abundantly sufficient to be∣hold the great wickedness of those men (how bad they be) that walk most therein.

16. The better you are while you live, the more undaunted you shall be when you come to dye: The reason why we are so troubled in our sickness, is because we were no better in our health; con∣science then remembers at such a time I sinned, and at such a place I fell, and in such company I defiled my soul; be better in Health, you will be the better in sickness and death.

17. The better you are upon earth, the weightier your crown shall be in heaven: Those that be truly good, shall have sure glory, but those that are better, shall have more. There shall be no want

of any thing to any one in heaven, but yet some shall shine more eminently in glory, than others.

Thus I have dispatched this particular also, that you be better after such a signal providence as this, for if you be not, this very thing will be a greater Plague, than the Plague upon the body; and if you ask me wherein you should be better? you must gather up that in the following Directions, which shall be more particular; and such as may be useful to prevent men from grow∣ing worse, which was the first thing, and help∣ful to promote this duty of being better, which was the second thing I have spoken to.

Notes

• The first p••rt of the first Di∣rection contains 7 Questi∣ons.
• Question First.
• Six things premised, for expli∣cation.
• Pe••de•• haec [peccati] dif∣ferentia graduum (1) A respectu personae a qua ad∣mittitur. (2) A g••nere & natura rei, (3) Ah inten∣sione & remissione actus. (4) ratione et modo patrandi. (5) A circumstantiis loci, temporis, &c. Ames ••ed. p. 65.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Vitam •• Dei appel∣lat, vitam illam qua deus vivit in suis: quam{que} praecipit & approbat. Beza in loc.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is opera quaestus.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. quasi aga∣tur de lu∣••••n ita ut ••liu•• alium superare conte••d••t. Beza in loc.
• Scriptures shewing many wax worse. Nemo re∣pente sit turpissi∣mus, sed sensim sine sensu.
• Psal. 1. v. 1. opened.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Tam id quod con∣sulitur, quam quod consi∣lio effici∣tur. Bith.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mos con∣suetudo, studium quae sunt quasi viae per quas incedunt, versontur∣que. Bith.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ambulavit metapho∣ricè usur∣patur de vita, mori∣bus & acti∣onibus.
• Nomen plurale absque sin∣gulari, ex conjugati∣one Pihel deductum, idcoque significati∣onem in∣tendit, ac Habitum denotat. ••i••lmer, in Psal.
• Argu∣ments proving wicked men wax worse.
• From sin.
• Sin dispos∣eth the heart to sin.
• Sin begets sin.
• Sin is link∣ed to sin.
• Rom. 6.6.
• Sin infects the sinner.
• Sin is un∣satiable.
• Oculi sunt in amore duces.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Satan.
• Absence of Grace.
• Question Second.
• 10 rounds in the sin∣ners Lad∣der to hell.
• Natural Concu∣piscence.
• Tempta∣tion.
• Inclina∣tion.
• ••am 1.14. is inticed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word sig∣nifi••th baiting, as men doe bait for fishes.
• Rom. 7.7.14, 15, 16, 17.
• Consent.
• Action.
• Iteration.
• Habit.
• Hardness contracted
• Peccata sive sint commissio∣nis sive o∣missionis per mul∣tiplicatio∣nem diu∣turnam, in consuctu∣dinem ducta & invetera∣ta, pravum habitum gignunt, ac quasi cal∣lum obdu∣cunt vo∣luntati si∣mu••••c menti. Ames Med. p. 67.
• Hardness judiciall.
• 7 things about Gods hardning mens hea••ts.
• Deus con∣currit ad actum non ad maliti∣am actûs.
• Excaeca∣tio activa tribuitur Deo, Sata∣nae & ho∣mini scip∣sum excae∣canti; sa∣tanas & Homo in ista actio∣ne gravis∣simè pec∣cant, deus autem justissimè agit.

  Strangius, de volun. Dei circa peccatum. p 819. Modi notandi sunt, quibus dici∣tur Deus indur••re. (1) Quia Deus juste deserit eos, a quibus desertus est, suumque auxilium subtrabit aut denegat, privatque eos donis suis, quibus illi perverse abusi sunt, idem. p. 824. (2) viam eis aperit, ob∣jecta & occasiones subministrans, quibus illi flagitia exequantur, ut in perniciem suam ruant. 826. (3) Offert, confert, aut facit ea quae sua natura hominem ad bonum converterent, atque ad illustrandum, & emollieadum volerent, sed abutentium vitio fit, ut magis obdurentur. p. 827. (4) flagella, flagellorum remotio, adversa, impiorum indu∣rationem promovent, iisque pulsati inster ineudis sub malleo magis indu∣rescunt. p. 828.
• Finall im∣penitence.
• Question Third.
• Prosperity makes the wicked worse.
• Psal. 50.18, 19, 20, 21.
• Adversity makes wicked men worse.
• Deliveran∣ces make wicked men worse.
• Wicked men are worse,
• By the Word.
• Scien∣dum est, Evangeli∣um non perimere quenquam▪ sed evan∣gelii con∣temptum. Bez. in 2 Cor. 2.16.
• By the Sa∣crament.
• Grande id nefas, quando re∣medium, non modo, non profi∣cit aegro sed in ve∣nenum vertitur. Par. in 1 Cor. 11.
• Question Fourth.
• Reasons are, 1. From God.
• 2. From the Elect converted.
• 3. From Elect un∣converted.
• 4. From Repro∣bates.
• Question Fifth.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vnium, quo qui la∣borat, ad quodvis scelus, pa∣ratus est. Joh. 8.44.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In crastinum recondere, quo signifi∣catur homines dum cupiditatibus suis quotidie indulgendo existimant se aliquod bonis suis adjicere, tandem pro the sauro inventuros dei indigna∣tionem. Bez in loc.
• Question Sixth.
• Question Seventh.
• Corolla∣ries from the first part of this Direction.
• The se∣cond part of the first Direction,
• Ten Les∣sons to be learned in this City that hath been a great house of mourn∣ing.
• Verity of divine threat∣nings.
• Desert of sin.
• Mans mor∣t••l••ty.
• The worlds vanity.
• The un∣certainty of all rela∣ti••ns.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 When they set forth to Sea, V••la da••t, when they have done their voyage, ve∣la contra. hunt.
• Humility.
• Parity in ••••t ••••d afflictions.
• Difference ••n the ••anner.
• Folly of delays.
• Mortifica∣tion.
• Ten Ag∣gravations of Gods Peoples sin, if they be worse.
• Seventeen Arguments to Gods People to be better.