The plague of the heart its [brace] nature and quality, original and causes, signs and symptoms, prevention and cure : with directions for our behaviour under the present judgement and plague of the Almighty / by John Edwards ...

THE PLAGUE OF THE HEART.

1 KINGS 8. 38.

—Which shall know every man the Plague of his own heart.

THese words are part of King Solomons prayer, which he made at the dedication of the Tem∣ple: the drift of the whole is, that God would be pleased, whensoever any judgements and calamities befall the Israelites, to hear their requests, and answer their prayers put up in that place, and to remove their crosses, and forgive their sins. This is the design of the Prayer;* 1.1 and the Lord appeared to Solomon after∣wards, assuring him,* 1.2 that he had heard this his supplica∣tion. Here then is a refuge and an escape for penitent sinners, against Distresses, Plagues, and Troubles; But every Prayer will not prove effectuall; observe therefore the severall Requisites fairly intimated in this Holy Ad∣dresse of Solomon, namely, confessing of Gods name, con∣fession of sins, and turning from them; and then lastly, the prayer and supplication must be made by those Israelites which shall know every man the Plague of his own heart.

Which shall [know.]

1. Take notice of.

2. Lament and be sorry for.

3. Avert and cure.

[Every man.] Every one, all persons of both sexes, of all qualities.

[The Plague.] 1. The stroke, the blow; that's the Originall signification.

2. Any great judgement sent by God for the punishing of sin, the lashes of the Divine Nemes••s, strokes on the estates or bodies of men.

3. That signall stroke of God, that Plaga Dei, that infectious and fatall Disease which we call the Sickness with an Emphasis. Thus the word imports, but here it is applyed to the

[Heart.] 1. The soul and its faculties, principally; they received a blow, a foul knock in Adam; and since they are bruised daily by our venturing at the breach of Gods Laws.

2. The life and practice, consequently; for out of the Heart are the issues of Life.

So that as we consider in the Heart in mans Body, its passages, apartments, and ventricles; so here we may well understand, both the corrupt principles and evill dis∣positions of our natures, and the vanities and follies of our lives, which are but the emanations of the former.

[His own Heart.] The man is to look into his own breast, and see if he find any tokens there, he must live at home, he hath work to do within doors.

So that I might present you with an Observation from every word; but my design at present is onely to take oc∣casion from these words to treat of the Plague of the Heart; for though (as I have intimated already) the word here used, doth not properly and primarily signifie the Disease of the Pestilence, yet in the Verse foregoing it is joyned with (Sickness) [whatsoever Plague,* 1.3 whatsoever sick∣ness there be,] and it plainly referrs to the Pestilence or Plague Emphatically so called. [If there be Pestilence in the Land] One Plague suggested another to the good mans thoughts: and indeed it is no unusuall thing with pi∣ous persons, to make even the diseases of their bodies, ad∣minister matter of devout meditation for the health of

their souls: there is nothing that they see, but it brings God to their thoughts, there is nothing in Nature, no∣thing in Providence that they converse with, but their sanctified minds can make some good use of: a devout Fancy turneth earth into heaven, and all secular occur∣rences into something Divine and Spirituall. Did not our Saviour make use of Parabolicall speeches to slip in to the fancies, and prevaile upon the affections of his Auditours, and to represent to them heavenly matters more forcibly and lively? to this purpose serve all those excellent Simi∣litudes and choise Metaphors which the Holy Scripture is full of; amongst the latter, that which I have now pitched upon is no contemptible one.

Sin is the distemper and sickness of the soul; which the good Psalmist knew well enough, when he made that Pe∣tition, Heal my soul,* 1.4 for I have sinned against thee. Nei∣ther is Sin any light and inconsiderable distemper: all the laws and rules concerning the Leprosie of old, do but sig∣nifie to us more plainly the grievous nature of sin: the ve∣ry words and doctrines of vitious men and hereticks, are compared by S^t Paul to a Canker or Gangreen:* 1.5 nay, the sinner is a most wretched Lazar, and his soul a very Spit∣tle of diseases,* 1.6 sicknesses, sores and bruises; the whole head is sick, the whole heart faint, from the sole of the foot, even unto the head, there is no soundness in it, but wounds, and bruises, and putrifying sores. And then (as the summ of all) the sinner is an Infected person, he hath the Plague, the worst of Plagues, the Plague of the Heart. It will be worth our while, to search into the nature of this deadly disease, to shew the resemblance between the spirituall and bodily Plague, and to know the nature of the one by the other.

They agree as to their generall Nature, and may be fitly expressed in the same terms; for the best masters of Physick acquaint us, that the Pestilence is a dangerous Poison which corrupts and invenoms the bloud, and taints the spirits, and spoils the agreement and harmony of the parts of mans body. And Sin is the Poison that seizes on our souls and spreads it self into our members and senses. Of the wicked men which imagine mischief in their hearts, the

Psalmist says,* 1.7 Adders poison is under their lips: The ve∣nom soon makes way ••rom the Heart to the lip. And if (according to S^t Iames* 1.8) The tongue be an unruly evil, full of deadly poison, the Heart is much more so. In short, the least sin is rank poison, it corrupts and debauches our minds, perverts our faculties, destroyes our good principles, it forces even nature it self, it is violent, and disagreable to rectified reason, it is improportionate to our souls, it puts all out of order and due frame, and brings in unspeakable confusion. Poison cannot make greater havock on our bodys, then Sin on our immortall souls. But because the Essences and abstract natures of things are hard to find out, we shall view it further in its Effects and products, and in its Cure too: as Physitians say, that by these we shall cer∣tainly know what the disease is. But before we come to those, let us stay a while and consider the Original & Causes of the Spirituall Plague, or the way how it is propagated.

And in this too, as well as in the other, it will appear that the Bodily and Ghostly disease resemble one another.

For, not to speak here of the primary cause of all di∣seases, and of the Pestilence more signally (which all but A∣theists acknowledge to be the hand of God,) nor to reckon up all other causes which are assigned, many of which are in the dark and can scarcely be explained, without a piece of old Philosophy called Occult Qualities;

The two main Naturall and Secundary causes of the Pestilence, may very well intimate unto us the rise of the Spirituall Plague; (viz.) Inward corruption, Outward infection.

1. That originall corruption and pollution which we de∣rived from the loyns of our first Parents: which though indeed it may seem to be a cause of the second rank, yet be∣cause we bring it into the world with us, and it is rivetted so fast into the hearts of the best here on earth, because it is something bred within and brought up with us; therefore I call it the Inward corruption, and that which answers to the putrefaction of the humours in the body, which is the root of the Pestilence. And thus there being something corrupted within,

2. 'Tis no wonder that there is an Outward infection &

Corruption (the corruption of our ways) that is,* 1.9 that we com∣municate the corruption unto others, and are again infected by the vitious world. For as we experience that men by lying or ••itting with infected persons, or by keeping some∣thing on which the contagion hath seized, or by taking in unholsome vapours and exhalations with the common air, have the Plague derived unto them; just so is Sin propa∣gated and increased: Whilest we more nearly converse with our wicked neighbours, we participate of that fatall poyson, which will destroy both them and us.

But let us passe from the Causes to the Signs and Sym∣ptomes of this Spirituall Plague, by which I mean all the sad attendants and consequences of the disease; and here we will set down those severall Passions, Tokens, and In∣dications by which men commonly judge of the Bodily Plague.

I begin first with the excessive Heat and Inflammation which attends the disease: the Sinner is one always in a feaver; and therefore that expression of the Evangelicall Prophet is worth our notice, who reproves the Jews for inflaming themselves with Idols;* 1.10 and not onely the fond wor∣shiping of Idols, but every sinfull passion and pursuit of lust is furious and enraged, fierce and fiery, and (which is a sad truth) these flames are but a prologue to everlasting burn∣ings. But as a man in a violent feavour is sick and weak, and yet so strong that he is able enough to beat his best friends, and those that would hold him within his bed; so fares it with every sick sinner. Which leads me to the se∣cond Symptome (which naturally follows from that exces∣sive heat;) namely

Inordinate motions, restlessnesse and unrulinesse. And here I might lead you to the sinners chamber; draw aside the curtains, and let you see how he tumbles and tosses: you may think he sleeps soundly; yet you cannot say he takes his rest. The wicked are like the troubled Sea, when it can∣not r••st, whose waters cast up mire and dirt: there is no peace;* 1.11 saith my God, to the wicked. It is Sin that overturns the course of nature, and raises tumults both in the world and in the sinners conscience, and at last these exorbitances, these hot fits, bring the man to distraction. Which is the

third Symptome of the disease, for sin is a violent madness, a strange distraction of the mind and reason, and ••n aliena∣ting of a man from himself: In this Phrentick state was S^t Paul once, when he punished and persecuted many of the Saints; you have the confession from his own mouth that he was exceedingly mad against them.* 1.12 And idolatry (which you heard before was an inflammation) is in another Pro∣phets account no less then madness.* 1.13 Sin then is the worst delirium and phrensie, for in this mad humour men abuse and barbarously wound their own souls, which the Wise man knew well when he said of sinners (they lay wait for their own bloud,* 1.14 they lurk privily for their own lives.) And this madness is long and lasting, (as the same Preacher delivers it) (the heart of the sons of men is full of evil; and madness is in their heart while they live.) I might add another Symptome near of kin to this, which sometimes attends the Bodily Plague, but always the Spirituall. I mean a strange vertigo and meagrim which every wicked man is troubled with; else he would not stagger so shamefully as he doth, and decline his duty, and giddily rush into evil company, and suffer himself to be shaken from the truth, and (as the Apostle phrases it) [be carried about with every wind of do∣ctrine.] Again look as when the Poyson hath seized on the whole mass of bloud and got possession of the heart, the usuall and equall mixture of the bloud is spoiled, and thence followeth a coagulation and stagnation of the spi∣rits: so is it in the Spirituall Plague, which makes the sin∣ner cold and dull, benummed, and indisposed to every ver∣tuous action: his heart like Naballs, dyes within him, and he becomes as a stone. The Holy Spirit is stifled; then it is no wonder that the man grows stupid, that his pulse is so low and languide: swoonings and faintings are no unusuall things in the Plague.

But then in the next place, the bloud being putrified and invenomed, and it's motion retarded, we see that boiles and swellings, spots and the like tokens discover themselves in the outward parts. And are there not as sad breakings out of sin, are there not fouler blemishes and spots upon every wicked man? else what mean those palpable risings of lust and uncleanness? What are those swellings and tumours

of pride? What are those dismall characters and worser sort of Carbuncles in the intemperate person and common drun∣kard? What are those lamentable and apparent marks, those blows and bruises which oppression and cruelty are the cause of? What are those curses and oaths which I hear from the swearers mouth? such breaking out at the lips, is no good sign in the spirituall patient. Alass! how many ways doth a naughty heart discover it self? How ma∣ny Plague-sores doth the sinner carry about with him? Upon this must follow another effect and consequent, namely, Filthiness, pollution, and noisomness: but of this loathsome attendant on the Spirituall Plague, I shall speak some what when I come to consider the cure of it▪

The next sad companions of the Plague (as of most sick∣nesses) are anguish, and aches, pain and disease. Sure I am they are the inseparable associates of the Plague of sin; out of the corruption of mans heart is soon bred the worm of con∣science. Horrour and a certain looking for of judge∣ment, a sting and tortures, these are things that flagitious sinners know at the first naming: and as wounds and sores do usually prick and pain most towards night, so when death approaches, the guilty conscience finds it's torments doubled and redoubled upon it.

I might add another Indication and Symptome, which is common to the Plague with all other sicknesses, and that is a certain nauseating and refusing of food, as it must needs be when the pallate is out of taste and cannot relish, and the corrupt matter hath infected the stomach. Thus is it with a sick sinner, he hath lost his spirituall taste, and cannot sa∣vour the things of God, but in the mean time the sweets and delights of the wicked world strike briskly upon his vitia∣ted pallate, and are taken down with a huge complacency.

But to leave these more common Signs, I pass to ano∣ther direct and proper Symtome, which is the Pestilentiall malignity and Contagion, which ever waits upon the Plague, it is of that ill nature that it propagates and derives it self from one to another. Adam was the first that had the Spirituall Plague, and he got it by eating the forbidden fruit, and since it hath sadly spread and descended from one to another. All sin to this day is Epidemicall and catch∣ing:

we are corrupted our selves, and we corrupt others.

How many are there that take a course to damne them∣selves? but that is not all, they must damne their friends and neighbours too. This, this is the nature of sin, it diffu∣ses it self in a large circle, it runs as in a train, and doth mis∣chief on all sides, it over-runs the whole man, soul and body.

Our Inward man, that is first depraved and infected. A∣las! the brain is faulty, the understanding blind and dark, it is dull to conceive what is good and vertuous, but it pur∣sues vain, unprofitable, and fruitless notions, it is stuffed with carnall reasonings, fleshly wisdome, fond disputes, pride and false principles: there is errour, folly, rashness, and unbe∣lief raigning in the judgement:* 1.15 We are vain in our imagina∣tions, and our foolish heart is darkned.* 1.16 We are wise to do evil, but to do good we have no knowledge.

In the affections too there is inordinacy, coldness and inpotency, a loving of what we should hate, and a hating of what we should love.

The infection seizes also on our memories; as Thucydi∣des tells us of some persons who were infected in that great plague at Athens, that by reason of that sad distem∣per they forgot themselves, their friends and all their con∣cernments. Most certain it is that by the Spirituall infe∣ction men forget God and their duty, and their memories are onely tenacious in holding what is evil, especially vani∣ties and injuries.

The will likewise receives no litle damage by the con∣tagion, it being made weak and feeble, and wholly indispo∣sed to good, it draws back at the proposall of vertue, but is resolute, obstinate and stubborn in the ways of unrighte∣ousness. The conscience is dull and dead, and (as the A∣postle well expresses it) is seared with a hot iron,* 1.17 it dischar∣ges not it is office aright either in acquitting or condem∣ning, but is sadly insensible, presumptuous and desperate.

I might proceed to shew you how all the parts and members of the body are tainted and infected,* 1.18 and are (in the Apostles words) instruments of unrighteousness unto sin.

But I will say something of the adherency and pertinacy of this Spirituall disease, the infection sticks close and cleavs

to our nature,* 1.19 it is like the fretting leprosie in the wall; the wall must be pulled down before it can be extirpated. We must be striving every day against our lusts, but they will not be quite rooted out, the leprosie of the soul will not whol∣ly be removed till the wall be thrown down, till the house be dissolved, even our house of clay. And as we see the Pesti∣l••nce lyes still and dormant for a long time, and then breaks forth more furiously, being rouzed (as it were) from sleep, it gets up and spreads it arms wider, to take in greater numbers into it's fatall embraces: so is it oftentimes with this Spirituall distemper, it seems to be quelled and conque∣red, but soon after it regains it's strength and by the ma∣lice of that evil Spirit it makes fresh assaults upon us, and we are brought into it's subjection more then ever.

Lastly, That which brings up the rear in the Body of sin, is the decay of strength, weakness, universall languor, and a sudden approach of death. For as in the disease now reigning, the spirits are seized upon, their strength and vigour is exhausted, and so consequently, the motions and functions of the body are hindered and destroyed, na∣ture is debilitated, and the strength failes; so doth the Infected Sinner grow sicker and weaker, fainter and fee∣bler every day, disabled to perform any offices of Christi∣anity. And the case being thus, death is making it's fatall approaches; as we see in Infected Persons, when the poy∣son hath fully seized on the throne of life, and it's retinue, the vitall spirits, nothing but death is exspected; the throbbs at the heart, and the faint and uneven pulses, are but as so many sad tolles of the Passing-Bell: so may you even Ring out for the sinner; after so many sad Symptoms that I have named, it is no wonder that he dyeth, and that being dead in sin, he also dyeth eternally.

The disease then being (in it self) mortall, let us learn from the Causes and Symptoms, what may be the most effectuall way to prevent it, and preserve our selves from it.

In order then to Prevention and a happy Cure,

Labour to know the disease; 'tis true here, as in other distempers, the perfect knowledge of them is half the cure. Do therefore what thou canst, to see the odiousness of sin

in it self, and how loathsome it makes us in the eyes of God, who is of purer eyes then to behold iniquity. All the laws of old about uncleaness, (as I have told you before) were designed on purpose, to express the pollution of sin; for there is nothing but this can defile us, nothing but this can separate us from the favour of God. The Poets in∣deed present some of their Gods obscene and debauched, lustfull and impure; but our God, as he is purity it self, so nothing can make him abhorre a creature, but what is contrary to it. 'Tis sin therefore, and that onely which stains and defiles us, which slurrs and debases us, in the midst of all our riches and honours.

Again, In order to the Cure, know that the Spirituall Plague is the worst sort of Plagues: all the Plagues in∣flicted on Pharaoh, were nothing in comparison of his hardness of heart: all the boyls and blains, the froggs and lice, and swarms of flies, were not half so dangerous and destructive, as the Plague of his heart. For consider with me, that

1. This seizes on the best part, the soul of man, which was made for God, and bears his Superscription.

2. This being a Spirituall Plague, is therefore Invisi∣ble, and hard to be discerned; this, rather then the other, may be called the Pestilence that walketh in darkness, it destroys silently; and this M••rthering-piece (as they say of a piece charged with white Powder) goeth off without a Report. Some sins there are, which like Plants and Herbs, have no visible motion in their growth, they ad∣vance by degrees, softly and insensibly; though it must be confessed, there are others which are so plain and pal∣pable, written in so large a Character, that he that runs may read them. Some persons indeed there are, that are so fouly Infected, that every one may see, that their spot is not the spot of Gods Children:* 1.20 But there are others, that are not so much as suspected, and they may pass for Clear-Corps, let the spiritual Searchers be never so inquisitive. The Prophet Ieremy gives the reason,* 1.21 [The heart is de∣ceitfull above all things, and desperately wicked, who can know it?] The scene of vice is the Heart, which is remote; and therefore to be vitious and to be known to be so, are

two things. Thus, though in the late Philosophers sense, The mind be more knowable then the body, yet the diseases of the forner, are harder to be discovered then those of the latter,

3. As it destroys more silently, so more suddenly then and Bodily Plague; it hides it's fatall shafts for a while, but then it surprises the poor sinner unawares, and wounds him without hope of cure.

4. It sticks closer, and stays longer: this is that which doth so easily beset us; this is (in the Apostles language) Sin that dwels in us,* 1.22 which is hereditary and inseparable; and (as I have told you already,)* 1.23 is like that fretting le∣prosie, which could not be removed, without demolishing of the house it self. 'Tis sad to consider, how invete∣rate this Plague grows by custome and frequent pra∣ctice. Can the Aethiopian change his skin,* 1.24 or the Leo∣pard his spots? then may ye also do good that are accustom∣ed to do evill.

5. It spreads further: it diffuseth it's poyson on all our duties, actions, and performances: the poyson is in the very fountain, and so derives it's hurtfull nature to the streams; or, like polluted vessels, we taint all that is poured into us;* 1.25 We are all as an unclean thing, and all our righteousness is as filthy raggs. Our most solemn atten∣dances on God in his Ordinances, our praying, hearing, reading, and conversing, as well as all our actions in our particular callings, are more or less, touched with this Infe∣ction. Therefore

6. It destroys greater numbers; not unfitly is sin com∣pared to leaven, a little whereof leavens the whole lump; Which I take to be the meaning of those words of the Preacher,* 1.26 [One sinner destroyeth much good:] he is able to infect whole Families and Towns, if he be not careful∣ly shut up: the Bodily Plague may kill it's thousands, but this it's ten thousands. You have a Bill brought in every fortnight, to tell you how many dye of the former; but alas, how many souls every week perish by the latter? If you had the totall of those who are infected and dye of the Plague of sin, not one Parish would be found clear, no not one house, which had not cause to put up a more pathetick

Prayer, then [Lord have mercy on us.] More souls pe∣rish then bodies. The Bill of Mortality runs high,* 1.27 [Broad is the way that leadeth to destruction, and many there be which go in thereat.] That was a great Increase in the days of Noah,* 1.28 When all flesh had corrupted it's way up∣on earth.

7. This is the cause o•• all other Plagues: the forbidden fruit, as if it had been strangely impoysoned, shattered the goodly frame of our first Parents bodies; and their poste∣rity in all succeeding ages have fared abundantly the worse for that sinfull surfeit.

But besides this, they are indamaged on another ac∣count, their own actuall sins, and the enormities of their lives, have some of them in their own nature bred distem∣pers in their bodies, and all of them have moved God to punish them with severall sorts of diseases, with the dread∣full Pestilence, in a more signall manner, and with the dire∣full Plagues of War; Famine and Scarcity.

The design of all this, is to stirr thee up whosoever thou art, to consider well the Plague of thy own Heart, to un∣derstand how destructive it is to thee. There will be great hopes of thy wellfare, if thou once throughly knowest thy danger. Dost thou then desire to be delivered from thy body of sin? Is it a body of death unto thee? Is it heavy, uneasie, and burthensome to thee? 'tis a sign it begins to mortifie. Art thou so sensible of thy sin, that thou hatest it with a perfect hatred, and even loathest thy self for the commission of it? Art thou willing to be ruled by the Spirituall Physitians, and true Lovers of Souls, who advise thee to beware of sin, and call upon thee, and beseech thee not to drink poyson, for it will be thy death?

In a word, Art thou sensible of thy sickness and malady, and hast thou attained to this piece of knowledge, (name∣ly) to understand that th••u canst not cure thy self? Let that of the Prophet, or of God rather, by his mouth perswade thee of the truth of this Aphorism,* 1.29 [Oh! Israel, thou hast destroyed thy self, but in me is thy help.]

This also let me add, That delays and demurrs are un∣speakably

dangerous in this affair. Alas, poor souls, now is the time for you to see your Plague, and understand your misery; for if you stay till death, then indeed will you see it with a witness. Oh! then the guilty soul will know what it is to be void of grace and holiness, but it will not know how to help and recover it self. So it is, that one minutes delay may cost thee thy life.

Look out then for a Physitian presently; Naaman when he had the leprosie, repaired to the Prophet. Some there are, that nominate a particular Saint, as a proper Physitian, for every distinct disease: and S^t Sebastian hath the Plague for his charge belike. Sure it is, that there are Quacks and Empricks enough in the world, who can palliate the disease, and skin over the wound, but know not how to cure either. There are Doctors who prescribe Physick, which leavs the Patient as sick as it found him: he is sick at Heart still; I, there indeed lies the distemper, at the Heart: the cure must be wrought within, the applications must be such, as are able, not onely to stint and silence the pain for a while, to mitigate and asswage the grieved part, but to remove even the very cause of the distemper. Wine and merry company, the pleasures and entertains of the world, their jollities and catches may sing the mans sorrow asleep, and flatter his disease for a time; but haeret lateri lethalis arundo, the poysoned Arrow sticks fast in him, and the disease by such methods as this is not eradicated. Thus there are Physi∣tians of no value, miserable comforters to the sick sinner, who (with the Woman in the Gospel) may spend all he hath upon them, and yet be never the better. But there is balm in Gilead, there is a Physitian there: Whether should we go but unto Christ? he hath the words of eter∣nal life. But be sure you be not defective in these follow∣ing things.

1. Have a good opinion of Him: great hopes may be conceived of thy doing well if thou likest thy Phy∣sitian.

2. Despise not the meanest advice: if it be but [wash and be clean,] hearken unto it. The cheapest Medicine may be the best. But

3. If it should be chargable, and must cost thee pains, refuse not the Physick upon that account; Or

4. If it seem strong and bitter, no ways pleasant and toothsome, take it down thankfully; as we take com∣mon Physick, and are content to be sick, that we may be well.

Thou being thus prepared before-hand, and answering affirmatively to that question which our Saviour put to the diseased; [Wilt thou be made whole?] I commend unto thee these following Preservatives and Antidotes against the Plague of the Heart.

The first is a holy fear of the Spirituall Plague. Be affraid to offend God. Ioseph made use of this preservative, when he was set upon and assaulted by his lascivious Mi∣stress,* 1.30 [How can I do this great wickedness, and sin against God?] So true is that of Solomon,* 1.31 [A wise wan feareth, and departeth from evill.] That we may then avoid the infection of sin, let us be working out our salvation with fear and trembling:* 1.32 let us sanctifie the Lord of Hosts, and let him be our fear, and let him be our dread: And let Christ his Advice to his Apostles prevail here,* 1.33 [Fear not them which kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in hell.

The second rule for preventing the Spirituall Plague is, that we shun all Infected places and persons.

1. All places and dwellings where sin takes up it's abode, and keeps open house, for the entertainment of all comers. Such are those Schools of Vice, Shops of Sin, and Nurseries of Prophaness and Lewdness, which ge∣nerally are erected in every City and great Town. We must be carefull that we Walk not in the counsel of the ••••godly, nor stand in the way of sinners, nor sit in the seat of the scornfull; or, in the chair of Pestilences, (as the Septuagint render it.) But the places are to be avoided

2. For the persons sake. You are therefore to reckon notorious sinners, as those that have the Plague-sores upon them: by associating with them, you partake of their sin; your commerce with them draws the infection

to your selves. This is the reason of S^t Pauls counsel which he gave his Ephesians,* 1.34 [Have no fellowship with the unfruitfull works of darkness.] And of Solomons dehor∣tation, [Enter not into the path of the wicked,* 1.35 and go not into the way of evill men, avoid it, pass not by it, turn from it and pass away.] And more particularly he guards us against the strange Woman, as if she (as well as others of her wicked profession) were Infected,* 1.36 [Remove thy way far from her, and come not nigh the door of her house;] for (as he adds) [Whosoever toucheth her,* 1.37 shall not be inno∣cent.] The Psalmists practice and resolution should be our pattern,* 1.38 [I have not sat with vain persons, neither will I go in with dissemblers: I have hated the Congregati∣on of evill doers, and will not sit with the wicked:] and it follows, [I will wash my hands in innocency, and so will I compass ••••ine Altar, O Lord.] The Good man washed his hands, before he conversed with God; but had he come just then out of wicked company, he had had much more reason to have done so. The Church Story reports, that S^t Iohn, and Polycarp (his Scholar) made all the haste they could out of the Bath, when they espyed C••rin∣thus, that Arch-here••ick, to be there, as if they feared infection from the very water that mans limbs were washed in. And concerning that Martyr and Disciple of S^t Iohn, (even now named) we are told, that it was his usuall cu∣stome to stop his ears at the wicked speeches of some that lived in his time. You know who it was, that made a Co∣venant of Chastity with his eyes; and he was a Wise man that wisheth us to make a vow of temperance with the same sense; that is, that we look not on the wine when it spar∣kles in the Glass. This mans Father fell fouly, by a la∣scivious glance upon Bathsheba; and therefore, it is likely he guarded that sense better for the future; and he desires God, to Set a watch over his mouth, and keep the door of his lips, that he might shut out Infection there. We shall do well to stop up all the avenues and ways by which sin usually enters; we must not approach so much as the con∣fines of Satans Ki••gdom; we must abstain from all appea∣rance of evill,* 1.39 shunning the occasions of sin,* 1.40 and hating even the garment spotted by the flesh.

The third effectuall Preservative against the infection of sin, is a holy confidence, undauntedness, and trusting in God: For as we see, that a fearfull fancy and imagination, melancholly and a dejected spirit, have brought diseases upon mens bodies; so is it as true, that fearfullness and a desponding spirit, have betrayed men to the commission of sin. Then therefore we consult our own welfare, and the health of our souls, when we confide and rely upon God. But this must be done in the way of duty and Prayer.

In the next place then, get the Fire of devotion to air your houses, to warm your hearts, to inflame your souls. Observe therefore the Connexion of the words prefixed to this Discourse, [Which shall know every man the Plague of his own heart, and spread forth his hands towards this house.] While our hands are lifted up in devout Prayer, our spirituall enemies cannot prevail. Be sure then daily to use this perfume, this incense of Prayer; this is an ex∣cellent remedy against the Spiritual Plague.

To this belongs Confession, and an humble acknowledg∣ment of our sinfull ways; by this we may disgorge our selves, when our consciences gripe us, and sin makes us sick;* 1.41 by this we cleanse and ease our souls. [When I kept silence, (saith that good King) my bones waxed old through my roaring all the day long, my moisture was turned into the drought of summer.] These were the sad effects of his sinfull silence, and hiding of his sin; but the remedy follows,* 1.42 [I acknowledge my sin unto thee, and mine iniqui∣ty have I not hid.] Uncover therefore thy folly, and make thy breast bare before God; as I have seen diseased Cripples lying in the midst of the streets, opening their bodies, and shewing their grievous wounds and sores, and then by hideous lamentations, extorting charity and pitty from beholders. We read that H••z••kiah took a lump of figgs and laid it on the boyl which he had, and so reco∣vered. Alass! How many are there, that (with our first Parents) use figg leaves for their Spiritual sores and Plagues, concealing their faults, and hiding them, if it were possible,* 1.43 from the eyes of God? But, He that co∣vereth his sin, shall not prosper; as we see many have pe∣rished.

of the Plague, because they would not make it known.

Confession must be accompanied with grief, and sorrow, and hatred of sin; such a sorrow as pricks the very heart: this will break the boyl, and take down the swelling. Beg then a broken and a contrite heart, and the cure is half done.

Now for to perfect the Work; the Blood of Iesus, apply∣ed by a lively faith, is a soveraign r••m••dy. Christ cruci∣fied is more effectuall for the cure of our spirituall Mala∣dies, then that brazen S••rp••nt was of old to the Israelites, for the healing of those that were bitten and stung with fiery Serpents. Believe then in this Iesus, stedfastly look up unto him,* 1.44 for with his stripes we are healed. The Physitians Blood is the onely Medicine for the Spirituall Patient; this alone can wash out the spots of sin, this is that fountain opened for sin,* 1.45 and for unclean••ss. Let us here cleanse our polluted and corrupted natures; let that sun of righteousness arise upon us,* 1.46 with healing in his wings, hiding our sins with his m••rits, healing our natures by his Sacred Spirit.

And this must be effected by Evangelicall Faith, which purifies the heart: By this then we are to apply the graci∣ous Promises of the Gospel,* 1.47 which are made and prepared on purpose, to cleanse us from all filthiness of flesh and spi∣rit. Nay,* 1.48 these are not onely Purgatives to remove the corrupt humours and infectious mass, but they are Cordials to refresh the weak and fainting spirits. Here is generous wine indeed, when thou goest abroad into the world, drink full draughts of this next thy heart, and it will keep thee from the infection of sin.

And not onely the Promises, but the whole Word of God must be made use of, as the food and Physick of the soul; all the Pages of that holy Volumne are like the leaves of the Tree of Life, for the healing of the Nations. Take this Book often into thy hand, carry it along with thee, read it over, study and meditate upon it; Bind it conti∣nually upon thy heart,* 1.49 and tye it about thy neck: When thou goest it shall lead thee, when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee. Here is

an excellent Amulet to bear about with thee, it will be both a grace and a guard, an ornament and safety; hang it always therefore at thy h••art, and thou shalt never do amiss. This will discover thy secret sins and in-most ma∣ladies unto thee;* 1.50 For the Word of God is quick and power∣full, and sharper then any two-edged sword, piercing even to the dividing assunder of soul and spirit, and of the joynts and marrow; and is a discerner of the thoughts and intents of the heart. This, this will search and lanch thy con∣science; no less then three thousand persons were pricked to the heart,* 1.51 at one thrust of this spiritual sword, at one sin∣gle Sermon.

My next advice, in order to the cure of this fatall Plague of the Soul is, that we do our endeavour to im∣prove afflictions; for these are m••dicines against sin, bitter but wholesome medicines. Gods judgements on a Land may prove good Sudorificks, and make the sinner sweat, and the peccant humours waste away, and drive out the ve∣nom from the heart. Folly is bound up in our hearts, and these Rods of Correction must, or may fetch it out. Most successfull did this severer medicine prove to the Church; [He hath filled me with bitterness,* 1.52 (saith she) he hath made me drunken with wormwood.] And it follows,* 1.53 [Re∣membring my affliction and my misery, the wormwood and the gall; my soul hath them still in remembrance, and is humbled in me: this I recall to minde, therefore have I hope.] Oh! Smell to this wormwood, and it will prove an excellent preservative against the Plague of Sin. Afflicti∣ons are designed by God for our amendment; Let that designe take effect upon us; let those terrible Thunder∣claps clear and purifie the air. As Naturalists observe, that one poison is an Antidote against another, So let this grievous P••stilence which is now upon the Land and upon this Town, drive out the Plague of the Heart. Ring∣ing of Bells (they say) is some ways serviceable to re∣move the Infection. Oh! let every sad toll for our de∣ceased Brethren, put us in minde of our Mortality, and promote the death of sin in us.

Lastly, Keep a diet, in order to the preserving of thy self from the Souls Plague. Too high and plentifull a

feeding increaseth any disease in us; see that thou be mo∣derate in the use of the creatures:* 1.54 Take heed to thy self, least at any time thy heart b•• overcharged with surfetting, and drunkeness, and cares of this life. Indulge not an in∣temperate course of living, for death is in the pot which is set on by luxury and wantoness. If thou callest thy self a Christian, be content to be di••ted, kept in, and confined by the stricter rules of the Gospel.

And now, what ever effect those usuall Medicines and Receipts may have for the curing of the Bodily Plague, I am sure, these that I have named, are approved by Christ and his Apostles, that great Colledge of Physitians; you may take them safely, and with confidence of success; and I pray God give a blessing unto them.

And thus having insisted on the Metaphor in the Text, I shall now treat more at large, and descend to some plain Dir••ctions for our better behaviour in these sad times, both in reference to the present visitation of the Plague, and the sad concomitants of it, poverty and necessity.

And the first Direction is this, Be sensible of Gods Judgments now upon you,* 1.55 and tremble at them. Know therefore and see, that it is an evill thing and bitter, that you have forsaken the Lord your God. This was the use which that Holy man made of Gods dismall providences, [My flesh trembleth for fear of thee,* 1.56 and I am affraid of thy judgments:] And again,* 1.57 [Thou even thou art to be feared.] Who knows, but that these present calamities are prologues and presages of far worser? Certain it is, that this is the duty incumbent on us at present,* 1.58 to serve God acceptably, with reverence and godly fear, seeing our God is a consuming fire. Here then you are to be called upon, to acknowledge that it is Gods Hand that is now hea∣vy upon you.* 1.59 Sh••ll there be any evill in a City, and the Lord hath not done it? No surely; there is no evill in the great City of this Nation, no evill or Plague in the Coun∣trey, but God must be acknowledged the author and disposer of it. This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that divine superin∣tendency in all our calamities, which Hippocrates speaks of, and frankly acknowledgeth in all diseases. And Christians should much more allow of it, looking beyond

second causes to the first and chief of all. Say not then that the influence of the starrs and heavenly bodies, or the late glaring Comets which appeared, were the causes of the burning feavers and malignant distempers, and even of this fatall Pestilence, which sweeps so many into their graves; blame not this or that. Indeed as Philosophers and Naturalists, you are permitted to search into the se∣condary and physicall causes of this dreadfull distemper; but as Christians and those that live by higher principles, you are first to look up unto God, and then down into your selves, and there behold the Hand of the Lord stretched out against you. God is the great Soveraign of the world, the wise disposer of the Universe, who doth what seemeth good unto him, both in heaven and in earth. If he shall please to correct and chastise us, all naturall causes shall give way to his providence, which can find us out, though we labour to run never so far from it. The Plague can climbe over walls, never so high and strongly built; it can come in at the windows, though they are made never so fast; it can make it's passage through the doors of the house, though they are never so closely lockt and bolted. Labour then to be convinced of this, that there is a God that judgeth in the earth, that you are in his hands, and that whatever you suffer, is by his disposall. [I, even I am he,* 1.60 and there is no God besides, I kill, and I make alive; I wound, and I heal, neither is there any that can deliver out of my hand.]* 1.61 [The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up.] And it is clear from Davids Choice, that the Pestilence is more remark∣ably the Hand of God.* 1.62 Let me fall now into the Hand of the Lord (saith he) and by Davids Seer it is stiled the sword of the Lord. The present Arrows of the Almighty are not like that with which Ahab was wounded, which the Story tells us, one shot at a venture: No, chance and fortune have nothing to do here. Apollo was fitly feigned by the Poet to have sent the Pestilence into the Graecian Army: no less then a God in their Divinity could do it. But I pass to

The second Direction; Be more sensible of your sins then of the punishments that are upon you; be more fear∣full

of the Plague of the Heart, then of the present conta∣gion that raigns in your streets; be much more troubled in your souls, to have committed a sin against God, then to have it punished by him; and for the future, choose rather to undergo any suffering from men, then to dishonour God: Avoid that which grieves the Holy Spirit, rather then what troubles and afflicts thy outward man. How timorous are we and dejected, at the thoughts of the Plagues approaching near us? We have much more reason to be fearfull of sin which is the sting of all judg∣ments. We are apt to sit down and bemoan our selves af∣ter this manner: Alas! our condition is very sad, the place we live in is Infected, we see whole Families drop away; here Parents are bereaved of their Children, there the Children survive their Parents, but (alas) are left shiftless to the wide world: Many houses are shut up, and onely sickness and death are Tenants there. Neigh∣bours are affraid of one another, and it is not Trading, but poverty and want which bring them to the sight of one another: How many are buried, as it were, while they live? and when they are dead, they can hardly finde any one to befriend ••••em with a Grave. What cryings and complainings are there in our streets? and, if Gods Hand should continue on us longer, it will be hard to tell, whe∣ther scarcity or the Sickness be the worst Plagues. After this sort do we bemoan our selves under Gods judgments; but where is the man among us, that cryes out of his sins, his sins? Where is the spiritual mourner that lays iniquity to his heart, and feels a thorow remorse upon his minde for his rebellion against God, for his bidding defiance to Heaven, and for his abuse of Gods mercies? Where is the man, that beginning to be sensible of the hardness of his heart, strikes upon it, as if he would break it, and drops down penitentiall tears that he might soften it? Such a man is not easily found, such severity on our selves is not usuall. But know this, that nothing is worth a tear, a sigh, a groan but Sin. Turn therefore your grief this way, and your sorrow for affliction will not be so loud and clamorous. As Physitians stop the blood by revulsion, stenching i••'s bleeding in one place, by opening

vein in another, so do you change and divert your sor∣row, turn it quite into another channel: Humble your selves in the sight of God, lye low before him, being cast down by the burden of sin: Be sensible of the Hand of God which is heavy upon you, but chiefly eye the finger that points at thy Sin.* 1.63 God is just in all that is brought upon you, for he hath done right, but you have done wickedly. Gods wrath is but a due punishment for your abuse of his mercy; the overflowing of his anger is but a just re∣compence for your repeated provocations. Justifie God, but judg and condemn your selves. Your destruction is of your selves, your Plagues are the fruit of your own ways. Had you not been stubborn, and obstinate, and sinned against mercy, you had not felt such heavy strokes: but because you would not be drawn with cords of love, it was but just, the cords should be twisted into a whip to lash you into your duty. Common sicknesses would not amend you, you went on and minded not the ordinary summons of Mortality, those it seems were not terrible enough. No wonder then, that God takes another course, changeth the rod into a Scorpion, and instead of the usuall diseases, sends a more fatall and asto∣nishing distemper which carrys poyson along with it. You may thank your selves for all this, for sin was the pro∣curing cause of it.* 1.64 Hast thou not procured this unto thy self, in that thou hast forsaken the Lord thy God? thy own wickedness shall correct thee, and thy backslidings shall re∣prove thee.* 1.65 And again, [Our iniquities have separated betwixt us and our God, and our sins have hid his face from us that he will not hear.]* 1.66 [Ierusalem hath grievously sin∣ned, therefore she is removed.] To which let me add that of the Apostle,* 1.67 [For this cause, (namely for your sins, especially your unchristian divisions, and your prophana∣tion of the Lords Supper,) many are weak and sickly among you, and many sleep.] Sin is the root of suffering; strike therefore at the root first, evidence that you are more sensible of sin then sickness or any other affliction, by your asking the pardon of sin chiefly. It may be some∣what remarkable, that the Psalmist calls up his soul to praise God after this manner,* 1.68 [Bless the Lord, O my soul,

and forget not all his benefits, who forgiveth all thy iniqui∣ties, who healeth all thy diseases.] God first forgives and then heals: and the Holy man is well pleased with this sacred or∣der and method, nay he would have been contented with the pardon of sin, though the infirmities of his body had still remained. The light of Gods countenance is far better then the removall of our sicknesses; his favour to our souls transcends all worldly ease and refreshment to our out∣ward man: Affliction will never hurt us so long as we can pray and believe, so long as God speaks peace unto our consciences. And therefore in all our distresses, this should be our most ardent request that God would pardon our sins, subdue our wicked natures, and sanctifie us with his Spirit; and then though the Cross lies heavy on our bodies and makes our outward man decay, yet our in∣ward man shall feel joy and comfort, and our light afflicti∣ons, which are but for a moment, shall work for us a far more exceeding and eternall weight of Glory. And let me commend unto you these three ways, whereby you are further to discover, that you are truely sensible of your Sins.

The first is a humble confession, hearty bewailing and mourning for your manifold provocations. That Good King used this remedy, when the Plague was broken out, and the destroying Angel gone forth to smite,* 1.69 [Loe, I have sinned and done wickedly.] You are all to mourn for the crying and raigning sins of this Land, you are to mourn for the sins and enormities of those men, who have not hearts to mourn for themselves.* 1.70 Thus Mos••s was grieved sadly for the peoples ••dolatry, and most passionately did he interpose in their behalf. Ezra and Nehemiah most deeply resented the sins of their Nation. You know what Lamentations the Weeping Prophet made; you read how righteous Lot was vexed with the filthy conversation of the wicked.* 1.71 And [Rivers of water (saith the Psalmist) run down mine eyes,* 1.72 because men keep not thy Law.] This was the practice of the Man after Gods own heart; and that great Apostle could not write to his Philippi••ns, without weeping,* 1.73 when he made mention of the enemies of the Cross of Christ. The ways of the wicked grieve God and his Holy

Spirit, and shall they not grieve every good man? Mourn then in secret for that great pride and haughtiness, that extortion, cruelty and oppression, that want of brotherly love and Christian communion, that perjury, couzen∣age and deceit, that wantoness and uncleaness, that diso∣bedience and murmuring at our betters, that coldness and formality in our religious addres••es, that neglect of the Ordinances and Institutions of Christ, that scoffing at Pi∣ety and true Devotion; for these and many other abomi∣nations which this Land is highly guilty of, you are to mourn and weep, even desiring in a holy passion, to weep your eyes out, as being loath to see such wickedness com∣mitted. And yet I have not named a brace of horrid vices, which this Land is to answer for no less then for the for∣mer; I mean, those common sins of drunkeness and swearing; As for the latter, how prodigiously doth it increase in our days?* 1.74 And whereas S^t Iames his charge is, [Above all things my brethren swear not,] and our Saviour hath given us the same in his excellent Sermon,* 1.75 [Swear not at all,] yet are blasphemous Oaths so common and usuall, as if both those Texts had run thus, [do dothing but swear:] every sentence with too many men is set off with an oath, Gods great and glorious Name is used and usurped in the most trifling and ridiculous matters, nay, it is brought in∣to the obscenest, nay, into the most prophane and irreligi∣ous speeches. Gods Name is seldom used by such wretches in prayer and supplication at the throne of Grace, but in bitter curses and execrations against their brethren it is daily abused. And is it not just with God to visit those mens houses with the most horrid disease, who have so of∣ten wished the Plague to their Children, their nearest re∣lations and companions? It must needs grieve every good soul, to hear men belch out such hellish Rhetorick▪ Is it not sad, that Christians should, like those cruell Souldi∣ers, open Christs side, and delight in nothing but Blood and Wounds? Sit down awhile and weigh these things well, and besides what I have said, consider also the ge∣nerall decay of the practice of Religion, which should be our chiefest Trade, but is now dead: Consider the ingra∣titude and unfruitfulness, and (which is saddest of all) the

generall security, inconsiderateness, and insen••ibleness of the people of the Land, and you will have matter enough for mourning.

But then too, if you search and try your own ways and lives, and examine your own iniquities, your proper and particular sins, you will have yet much more occasion of mourning: and this must be your task likewise, You must know every man the Plague of his own heart. Every party of men, I perceive, are ready to lay the fault at anothers door, they clear themselves, and would not be thought to be the procurers of this sad judgment that is now upon us; but let me advise thee, as thou desirest pardon of God and peace in thy own conscience, to look into thy own soul, and grieve for those sins which thou espiest there, and humbly confess, that thy iniquities have procured this judgment, and heartily endeavour that the affliction may be sanctified. Which brings me to the second way whereby you are to discover, that you are throughly sensible of sin, namely by

Your care and desire, to have the affliction sanctified, rather then removed. Oh then let all the calamities that be∣fall us, quicken and enliven our graces; let the rod make us take out our lesson the better; let the weights make the clock go the faster; let the high and blustering winds speed our course and send us sooner to our haven; let the Rack which we are upon make us confess our faults, and even extort from us a godly remorse: the greater the judgment is, the greater influence let it have upon our hearts and lives. A greater (temporal) judgment then the devouring Plague cannot enter into our quarters; this therefore, if God shall please to sanctifie to us, may more effectually shew us our sins, and teach us righteousness.

Other diseases were but like single shot, this is chain∣shot and sweeps away whole Families; or rather, other sicknesses were like smaller Guns of a lesser bore, but this is one of Heavens Murthering-pieces, which car••yeth a great way, and batters down whole houses: the thickest and strongest Walls cannot stand out against it, the health∣fullest constitution is no bulwark against it, the art and skill of the Physitian is not able to grapple with it; this de∣vours

by whole-sale, other diseases but by piece••meal and smaller parcels. This, this is a rod made on purpose to scourge a wicked Nation, this is more eminently the hand and stroke of an angry God, and do we not see how many by these blows are made black and blew? And yet all this may be for our good, for our eternall welfare▪ the greater the judgment is, the more carefull it may, and should make us to discharge our duty, the more fearfull of sinning against God, and the more humble under the due consideration of Gods wrath and displeasure. Let us learn obedience, as our Blessed Master did, by the things which we suffer. We are planted by the rivers of water, even of the water of affliction; let this make us bring forth our fruit in due season. Let every one strive to say with the Psalmist, [It is good for me that I have been af∣flicted.] O good rod, that fetched out the folly which was bound up in my heart! O good poverty, that drove me to God with a Petition in my hand, begging the riches of his grace! O good reproach and affronts, that humbled me in the dust, and caused me to reflect upon my wicked cour∣ses, and made me esteem Gods favour above all things! O good sickness and disease, that shewed me how vile, poor, and weak a creature I am, how inconsiderable, mean, and empty this world is, and how full and satisfy∣ing God is! O good distemper of body, that promoted the Welfare of my soul! In a word, O good afflictions and di∣stresses, that make me good! This severe cours•• that God took, was the best way to mend me; the storms beat me to shore; had I had a gentler gale and so failed along evenly and smoothly, perhaps I had split upon some fatall Rock, I had sunk, and never seen good day again. I had gone to hell, if I had had Heaven here upon earth. It is well there∣fore for me, that I had so many Crosses laid on me; O! it is well that affliction arrested me, else I had gone on still in offending God and my Neighbours. I see now that I gain by my losses, now I perceive that every blow was but a kinde stroking of me; every Wound was a balsome, every judgment was a mercy, and every affliction was a blessing. Less sorrow would not serve my turn, else I had not felt so much. Therefore welcome affliction, thrice welcome

the rod; I will learn for the future how to get all crosses sanctified unto me, and to grow better by the Worst condi∣tion. I will hear the rod, and who hath appointed it, I will listen to it's voice, and learn what is my duty by it, for it calls and cryes aloud to me, to prepare for another world, to leave my ••ins, to repent and really reform. Which leads me to

The third way whereby we ought to evidence, that we are truly s••nsible of the burth••n of our sins, (namely) by a thorow reformation of our lives. For alas! all our mourn∣ings and lamentations, all our prayers and fastings, all our sacrifices and services, all our seeking unto God, and calling upon him, all our promises and resolutions signifie nothing (as to the removall of judgments) without holiness of life,* 1.76 and the destroying of the accursed thing from amongst us. For you must know this, that Praying, and Fasting, and be∣wailing of our sins, are not the things ultimatly designed in Religion, they are in order to something higher, and that is Reformation of our lives. Fasting is made a duty, because it may be subservient and instrumental to holy me∣ditations, to our nearer converse with God, and aban∣doning of our lusts. It was one of Pythagor as his Symbols and advises to his disciples, To abstain from beans: the old Philosopher (it is thought) did not intend by it a re∣fraining from that sort of food, but it was mysticall, (as much of the Pythagorean Philosophy is) and signified, that they should be retired, and keep out of publick offices; for by beans the Magistrates were chosen in some parts of Greec••; or, perhapson another account, (as some learned men have conjectured) Continence and Chastity were aim∣ed at in that Law of Abstinence. Sure I am, that in the Christian P••••losophy, Fasting is subordinate to a higher thing: and as it should put us in minde to abstain from ••leshly lusts, so it is very apt in some bodies to promote piety and devotion, and therefore it is to be used to such an end as that. So likewise for Prayer and Confessing of our sins, they are intended to render us more holy and re∣ligious, to compose our thoughts, to elevate our souls to God, and that we may breath out the very secrets of our hearts before him. 'Tis pity therefore, that these duties

should be separated from their great end and design▪ Nay, praying, and fasting, and seeking of God without Refor∣mation, are but a taking of Gods name in vain, and a very mocking of him; so that when we seem to debase our selves, and appear before God in all postures of humi∣liation, when we confess sin and pray against it, and yet live in the love and practice of it; we do instead of averting Gods judgments, pull them down upon us, and continue them longer amongst us. Be perswaded therefore to re∣form your lives, and turn unto God in good earnest; do not onely pray but practice, as those Mariners who cryed every man to his God, and withall, cast Ionah over-board. Cast out sin, punish sinners, and then the storm will cease. Let every one reform himself, and endeavour to reform those that are his charge; following the example of that Holy man,* 1.77 who thus resolved, [As for me, I and my house will serve the Lord.] Like unto which was the resolu∣tion of that vertuous Woman,* 1.78 [I and my maidens will fast and pray.] So let every Master and Mistress of a Family say. I will by Gods help see to my charge, I will reform at home. This will be the most proper and compendious way to work a thorow amendment in the whole Na∣tion, thus the good work will go on apace and come to perfection.

And to promote this reformation, let me suggest these ensuing truths unto you:

1. Deliverance and mercy is promised to a Nation upon this condition and upon no other. Thus runs that answer of the Lord to Solomon,* 1.79 [If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among my people; If my people which are called by my name, shall humble themselves and pray, and se••k my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land.] Thus likewise you finde it in that word of the Lord to Ier••miah,* 1.80 [At what instant I shall speak concerning a nation and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation against whom I have pronounced, turn from their evill, I will re∣pent of the evill that I thought to do unto them.] But

2. Put the case that the Plague be removed, and your sins still remain; then I must tell you, that such a removal is not a mercy, for God never takes away his anger till you reform. He often times indeed leaves a Nation and per∣sons to themselves and to their own sinfull wills and ways: But alas! there is no greater punishment then this, and no plainer sign of Gods displeasure. It is sad when God speaks unto a Land as he did of old to Iudah,* 1.81 [Ah sinfull Nation, a people laden with iniquity, a seed of evill do••rs, children that ar•• corrupters, they have forsaken the Lord, they have provoked the holy One of Israel unto anger, they are gone away backward.] And then it follows, [Why should you be stricken any more•• you will revolt more and more, the whole head is sick, and the whole heart faint, &c.] When the heaviest strokes and Plagues, when the greatest judg∣ments and calamities will not amend a people, then God gives them over; as Physitians, when their patients are past recovery, permit them any thing.

3. Punishments removed and your sins still remaining, do sadly portend a heavyer judgment for the future, ei∣ther upon your bodies or your souls, either in this or the other world. When God took away the Plagues from Pharaoh, he sent hardness of heart. Nay, God may re∣move the Plague and reserve you for Hell, and then you cannot say your case is mended. Thus every ways it is your interest to reform and break off your sins by repen∣tance. Every person is ingaged in his place and capacity to appear against Vice, and to endeavour the extirpation of it; but here the Magistrate in a speciall manner is con∣cerned, who is to see, that all Infected persons be shut up. The Leper under the Law was to d••ell alone without the camp, that he might not converse with those that were whole: now I have told you, that Sin is the worst of Plagues and Leprosies. You therefore that are in pub∣lick places and Offices are to set a Watch over notorious sinners, that they go not abroad to inf••ct others: if they break out you may shoot at them; if sinners will be bold and daring, you are bound to unsheath the Sword of Iu∣stice and strike at them; as indeed there are a sort of hard∣ned sinners that star•• Iustice in the face, and say she is blinde,

and laugh at her Sword, and make their brag that they never felt the edge of it. Here you will do well to make them experience how sharp it is; that others too beholding the punishment inflicted on them, may not presume to glo∣ry in their shame. They commonly say, that those who are infected long to infect others; it is certainly true of the contagion of sin; wicked men cannot be content to disho∣nour God thems••lves, but they invite and inveigle others to do so too. Look well to these pestilent fellows, that they may not spread the contagion, and corrupt others, though they would. And these are the ways and methods whereby we are to discover how sensible we are of the great sins and provocations of a Nation.

The third Direction for our behaviour in these sad and calamitous times is, that by Faith and Patience we com∣pose our minds and submit our wills unto Gods in whatso∣ever he shall be pleased to inflict upon us. We must bear the indignation of the Lord, and resign our selves to his disposall, not murmuring at his choice for us, but conten∣tedly tarrying his time and leisure.* 1.82 We are h••dged in, (so the Scripture expresses affliction) we must not impati∣ently leap ov••r this hedg, nor make a gap in it. There was a certain offender doubted that he should be poyson∣ed by Caligula, and so drunk off a Counter-poyson to preserve and fortifie himself; but the Emperour took the man up very smartly in these words, A••tidotum adversus Caesarem? What! does he think to take any Antidote against the fatall Dose which Caesars hand shall give him? Methinks God speaks to us in some such language; What? shall poor mortalls think to controll me? can they prev••nt that affliction which I have allotted them? When I have brought them into straits, can they by their own power extricate themselves out of them? It would better become them to sit down patiently, and shake of that base spirit of fearfulness and unwillingness to bear the yoak. The Thracians (they say) when the Sun burns hot upon them, and so when it thunders and lightens, out of a kinde of re∣venge, shoot up their Arrows against Heaven. And we read,* 1.83 that upon pouring out of one of the Vials, men were scorched with great heat, and blasph••med the name of God,

which had power over the Plagues. This is the guise of some peevish and angry mortals; but if thou callest thy self a Christian, thou art obliged to be of another ••pi••i••, undergoing with patience and chearfulness whatever thy Heavenly Father shall inflict upon thee.* 1.84 [Let not your hearts be troubled, (said our Saviour to his sorrowfull Di∣sciples) believe in God, believe also in me.] 'Tis Faith that must uphold thee and support thy spirits, make God thy buckler and strength, thy Rock and place of refuge; trust in Him now or never. It is he that must give us help from trouble,* 1.85 for vain is the help of man. Do as David in his distress at Ziglag, Encourage thy self in the Lord thy God. His Providence rules the world, there is not a Sparrow falls to the ground without his permission, his eyes run thorow the whole earth, he sees and knows thy soul in adver∣sity; thou perhaps sit••est solitary, and hast no company to visit thee, thou weepest alone in a dark corner, and thy case is not known to the world, but God takes notice of thee, his Eye is towards thee. But that is not all, thou hast his Ear too; thou art assured of this, as well as of that other Prerogative,* 1.86 from the words of the Psalmist, [The eyes of the Lord are upon the righteous, and his ears are open unto their cry.] And in another place where this Holy King had laid open his sad and lamentable condition, he at last concludes thus,* 1.87 [Lord, all my desire is before thee, and my groaning is not hid from thee.] Thou hast Gods Heart too; he pitys thy condition, his bowels yearn to∣wards thee, he is afflicted in all thy affliction; he hath the pity of a tender Father: but because love and affection and kinde-heartedness is thought to lodg most of all in the other Parent, therefore he tells us by his Prophet, that he hath the love of an indulgent mother towards her sucking childe, whom she then tends upon with the greatest care and com∣passion when she sees it is drooping and sickly. But the mother may prove unnatur••ll and abate of her affection and kindness to her little Infant,* 1.88 Yet will I not forget thee, faith the Lord.* 1.89 [When my father and my mother forsake me, then the Lord will take me up.] That was the holy confidence and assurance which the distressed Psalmist had of Gods mercy and compassion towards him. And it was an ex∣cellent

contrivance of Divine Wisdome to this very pur∣p••••••▪ that Christ should assume our nature, for hereby he is become such a High-priest as can be touched with the feeling of our infirmities.* 1.90 Remarkable are those words in S^t Matthews Gospel, taken out of the Prophesie of Isaiah concerning Christ,* 1.91 [Himself took our in••irmities, and bare our sicknesses;]* 1.92 yet was he not personally troubled with any disease, but when he came to any s••ck and diseased wretches his manner was, by pity and sympathy to afflict himself with their sicknesses; as when he visited Lazarus, both alive and in the grave: thus he bears our sicknesses and di∣stempers by a fellow-feeling and compassion. And then also thou hast Gods Arm under thee, to support thee in thy affliction; thy neighbours may see thee and l••sten to thy sad complaints, and pity thy sadder condition, but they cannot help thee to bear thy burthen; nay, they of∣tentimes augment affliction by compassionating it: but thy God is present with thee to succour thee, he will not suffer thee to be tempted above what thou art able,* 1.93 but will with the temptation also make a way to escape, that thou mayst be able to bear it.* 1.94 Though thou fallest, thou shalt not be utterly cast down, for the Lord upholdeth thee with his Hand. Eastly, Gods Hand is over thee to act for thee, and in due time to deliver thee out of thy afflictions: to this purpose is that promise made to every righteous man, [He shall call upon me and I will answer him,* 1.95 I will be with him in tro••ble, I will d••liver him and honour him.] Which pro∣mise is the more remarkable at this season, because it is the conclusion of that Psalm which treats wholly of Gods Providence over his children in the time of the Pestilence. In short then, thou hast Gods Eye to take notice of thee, Gods Ear to hear thee, Gods Heart to pity thee, and Gods Hand and Arm to support and deliver thee; thou hast promises to live upon, which cannot be taken from thee, great and precious promises; the Angels are promised as thy life-guard to defend thee and pitch their tents about thee;* 1.96 upon condition, that thou seek••st first the kingdom of God and his righteousness, all these temporall things which may serve for thy necessity shall be added unto thee; if thou fearest God,* 1.97 there shall be no want to thee; all things

shall work together for thy good;* 1.98 the Lord will be to thee a•• sun and a sh••eld, the Lord will give grace and glory, and no good thing will he withhold from thee, if thou walkest up∣rightly. And the whole Ninety first Psalm is full fraught with Promises, which (as I have intimated already) may serve thee as Cordials to chear thee under the present Visi∣tation: Often think of, and support thy self with these props of comfort, often resort to these wells of salvation, often read over these large expressions of love and com∣passion, place thy whole trust and affiance in God the author of these priviledges, and the onely sanctuary of thy soul: trust in Him and despise this vain world, whose pleasures are counterfeit and imaginary, whose enjoy∣ments are momentany and unsatisfactory. Turn about this Globe often and view it's severall parts; survey it but narrowly, and that's enough to bring thee out of love with it, and to make thee desire after Heav••n, that Land of Promise. The Americans point to certain great hills, and tell us there it is that they shall be happy hereafter, there they shall wander in fine fields, take their pleasures in brave Orchards and goodly Gardens, and there dance and be merry. Poor souls! do these sensuall expectati∣ons, these ridiculous fopperies and delusions chear them, and shall not certain joys, well-grounded hopes and reall promises make Christians live chearfully, and smooth their brows in the greatest distresses and calamities? Look up then by a steady Faith: This is the Christian Tele∣scop••, hereby thou mayst discover and plainly discern the joys of Heav••n and the glory of that other world: and having once taken a view of that Celestiall C••naan, thy soul will be ravished with it, thy thoughts will be wholly placed upon it's excellencies, and thou wilt breath out thy longings in such language as this, Oh take me up to thee, or come thou down to me: thou wilt easily defie sufferings, over-look the cross, trust God for to morrow and all thy life, thou wilt sing sweetly under the greatest discourage∣ments, and in the closest consinements thou wilt content thy fel•• with this, that thou art a Kings Son and Heir to a Crown, though now thou art poor and despised, thou wilt give loosers leave to laught at thee, and quietly suffer

the Bed••m-world to rage at will, thou wilt make thy self merry with the Feast of a good Conscience, though thy dyet be never so course; thou wilt thank God for any thing, because thou deservest nothing, thou wilt bear thy present evils with expectation of the promised good, and in all thy disasters thou wilt comfort thy self that Heaven will make amends for all.* 1.99 The just shall live by faith, said the Lord to Hab••kkuk: and mark how this Proph••t lived by it, [Although the figtree shall not biossom,* 1.100 neither shall fruit be in the vines, the labour of the olive shall faile, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will re∣joyce in the Lord, I will joy in the God of my salvation; the Lord God is my strength, &c.] When all things both for necessity and delight failed him, he was able to subsist by a living faith, and this is that by which every holy man must live and hold up in the world. And as the just must live by faith, so he must dye by it too, by this he will be rendered willing to depart the world, and bid his friends farewell, by this he may attain to old Simeon's Nunc di∣mittis, [Now lettest thou thy servant depart in peace:] by this eye of faith he may look up to Heaven, and with S^t Stephen, Behold Christ sitting at the right hand of God, reaching out his arms to embrace him and take him to himself. Thus do thou act faith, and thou mayst live comfortably in an unkind world, thou mayst bear up against all the st••rms that are abroad; in the absence of things temporall live on those that are spirituall and ••ter∣nall; open the eye of faith but wide, and thou shalt see enough to comfort thee. Have you not read of Elijah, how that he was weary (poor man) in the wilderness, and lay down under the Juniper tree, complaining that he had no meat to ea••, and therefore desired God to take away his life? but the distressed Prophet took his rest, rose up again and look'd about him, and behold! a cake and a cruse of water, and so he eat and drank once and again, and he went in the strength of it fou••ty days and nights. Lye down and repose thy self by faith and patience, and God will provide for thee. Sometimes the water is spent in the bottle, our wordly comforts are drained from

us, and then we are apt with Hagar to sit down, and lift up our voices and weep, as if we would fill the bottle again; we cry and take on sadly, but if it shall please God to speak to us from heaven and open our eyes, we may disco∣ver a well of water to fill the bottle; so that oftentimes we have the same and greater comforts too. Hold out there∣fore Faith and Patience; let us dry up our immoderate tears, which do but spoil our sight, and hinder us from seeing our happiness, which we may be partakers of even in the greatest straits and necessities.

The next Direction which may be serviceable unto us in these times of affliction is, that we labour to contract our desires as to the enjoyments of this life, and prize Gods bles∣sing above all. Whoever thou art, be of a narrow soul to the world, but enlarge it towards God: down with thy great sail, it is too big for thy small vessell, and it will make it topple over; take a peg lower, lest you crack; swell not so big lest you burst asunder; A little would serve our turns, if we would but curb our lavish wishes, and lessen our appetites.* 1.101 [A mans life consisteth not in the abundance of the things which he possesseth,] which our Saviour gives as the reason of his foregoing Caution, viz. [Take heed, and beware of covetousnes.] Which warning is backt by the Parable of the Rich man who pulled down his barns to set up greater; whereas the fool (as he is there called) might have saved himself the labour of enlarging his barns, by contracting his covetous desires. By this excellent art of abating our extravagant appetites, and by looking up unto God the authour of all we have, we may most comfortably deport our selves in the world. In that Song of Moses, where he reckons up the sundry mercies of God to the Israelites, it is said that God made them to suck honey out of the Rock,* 1.102 and oyl out of the flinty rock. It was but water (and well so) that they received from the rock; this was a mercy, if not a miracle, for they might rather have expected that fire should have been struck out of the rock of flint then water. I, but meer water with Gods blessing and a thankfull heart is honey and oyl, and this oyl, like that of the Widows, by the same bl••ssing shall be increased unto us. See then that

thou beest content with thy condition, though it be ne∣ver so poor, sit down and give thanks though thou hast never so little, draw thy desires into a narrow compass, but enlarge thy heart in praising of God. The Children that refused the portion and provision of the Kings meat, and fed on pulse and water were fatter and fairer then all those which did eat of the Kings food.* 1.103 You see what Gods blessing could effect with the coursest fare; and it can do as much in the want of all food. If God takes away our meat he can take away our stomachs also, as a Holy Woman and Martyr once comforted her self. One way or other Gods Providence will sustain us here, and see that we be recompensed hereafter. Poor Laza∣rus lay at the Rich mans Gate, craving but the crumbs that fell from his table, but those, even those were deny∣ed him: had the Churl come out and seen him lying before his house, it is likely he would have set his dogs upon him, to worry the poor cripple; but those bruits belike were friendly to him, and licked his sores; he re∣ceived a kindness from the dogs, when he could have none from their Master. But stay awhile, and you shall see Lazarus his condition much mended; his soul is carried hence by a convoy of good Angels, and the Rich mans affrighted ghost is snatched away by a black guard of De∣vils. Lazarus was not thought worthy to lye under the Rich mans table, but now he is taken into Abrahams bo∣som. So true is that of the Sweet Singer of Israel, [Mark the perfect man and behold the upright,* 1.104 for the end of that man is peace: but the transgressours shall be destroyed together; the end of the wicked shall be cut off.]

Another duty that I must direct you unto, and desire you to be servent in, is Seeking of God by Prayer. This is seasonable at all times, but now more especially in the needfull time of trouble. When should we with greater importunity make our addresses at the Throne of Grace, then when we are in the jaws of death, and are like to be swallowed up hourly? When thou canst do nothing else, thou mayst pray and cry mightily unto God in behalf of th••s distressed Land. Oh! labour to extort mercy from

God by a holy violence, do thou (with Moses) stand in the gap, and turn away Gods wrath; take this holy cen∣s••r of Prayer, and (with Aaron) stand between the living and the dead.* 1.105 God is our refuge and strength, a very pre∣sent help in time of trouble.* 1.106 And to God the Lord belong the issues from death. To him therefore do thou lift up thy soul; begging earnestly that He would fit thee for trouble,* 1.107 sorrow and sickness, that he would strengthen thee upon the bed of languishing, and make all thy bed in thy sickness,* 1.108 (then be sure 'twill be soft and easie) that he would remove his stroke (or Plague) away from thee, and from the place where thou livest.* 1.109 Is any among you af∣flicted? let him pray. This is S^t Iames his Catholicon or Vniversall remedy, this is that powerfull key which here∣tofore hath opened the windows of heaven, and made a paes∣sage from the belly of the whale, and this is the key which still opens the doors of mercy. Open therefore with Prayer in the morning, and shut up with it in the evening; have frequent recourse to him that heareth prayers, make thy complaint to God when none else will hear it, send up strong crys and groans to Heaven; and be sure to re∣member this, that 'tis not fluency but f••rvency, 'tis not ••loquence but importunity, 'tis not many words but the Spirit which God most minds and will answer thee for. To Supplication thou must add Thanksgiving: bless God therefore for his sparing thee and this Land so long, bless God this sad season that thou enjoyest any mercy: it is Gods goodness, patience and long sufferance that we are engaged unto for so long a respite and freedom from the Pestil••nce. It is many years since this noisome disease hath made any considerable inroads upon us; and now that it is broken out amongst us, those of you (my Beloved) who by divine providence watching over you, are wholly shielded and secured from this grievous Plague and Sick∣ness, so that it neither touches you nor your Relations; those of you (I say) are more especially bound to praise and magni••ie the singular goodness of God. And you have all of you without distinction abundant cause to praise and extoll the Lord of heaven and earth, that though the Plague walks through your streets, and poverty like its

companion goes along with it, yet he hath not wholly ta∣ken away his mercies from you. The generality of per∣sons in this place are as healthful now as heretofore. The staff of bread is not broken. God crowns the year with his goodness, and makes his paths drop fatness. But be thy case never so mean, be thou and thine reduced to never so great straits, be thy condition worse then I can express, thou hast still reason to praise God.* 1.110 He hath not dealt with thee after thy sins, nor r••warded thee according to thy iniquities. Thou art not worthy of the least mercy, thou deservest nothing at Gods hands but H••ll; and there∣fore thank God heartily that he hath not crushed thee to pieces, and caused the pit to shut its mouth up∣on thee.

The next thing I would commend unto you for the up∣holding of your spirits in sad times is, that (in imitation of the best and holiest servants of God) you would make use of former experiences. Remember the days of old, look back and consult the mercies you have received hereto∣fore. Do you not observe, that in this time of Sickness persons ask after the old Plagu••-water, the anti••nt Anti∣dotes and Electuaries used in former years of Contagion? Let us in like manner call to minde those former gracious Instances and Experiments of Gods loving kindness to us. Oh taste and see that God is good: Labour to regain that excellent taste and rellish which you once had upon your souls.* 1.111 [They that know thy name will put their trust in thee,] ••aith the Psalmist. Your experimentall knowledg and observation of divine goodness in times past should be used as an argument to induce you to trust in God for the future.* 1.112 So it was in S^t Pauls Logick, [Who deliver∣ed us from so great a death, and doth deliver, in whom we trust that he will yet deliver us.] As there are some who have nothing to live upon these sad times but what they have laid up before; so let me desire you in another and better sense to spend now upon the stock, that is, remember how good God hath been to you, and do not look upon the mercies already received, as so many sad omens and fore∣runners of your ruine, but rather as pledges and earnests of greater blessings.

And as you must look backward unto Gods former mer∣cies, so look forward, and prepare for further afflictions. Lay in yet a larger stock, thou wilt have need of it all when thou art sick and in sorrow: Provide then for affliction by meditating on it before hand, make it now familiar to thy thoughts, and so it will be entertained with contentment when it comes. Ask thy self thus, How should I bear it, if God should cast me on a bed of sickness? What if I should go down the wind, if my credit should crack and my friends fail me? What if God should take all my out∣ward enjoyments from me, stripping me naked and turn∣ing me so into the wide world? I have received good things at Gods hand, how shall I do to receive evill things? Thus by putting these demands to thy own soul, and by conversing (as it were) with the cross, thou doest take it up by little and little, thou bowest thy neck, and fittest it for the yoak. Oh then fail not to parly thus with affli∣on at a distance; for thou knowest not how soon it may enter thy doors, break into thy family, and lodg with thee and thine whether thou wilt or no. Prepare for Gods hand, provide for thy departure, think that thou hearest those words spoken to thee which were once to Hez••∣kiah, [Set thy house in order,* 1.113 for thou must dye:] Be not afraid to take Death by the cold hand, and go along with him, and lye do••n in the dust.

Being prepared for the worst thou needest not fear any thing. Walk in Gods ways, and they will be thy guard and security, God will protect thee in doing his work. Trust in the Lord and do good,* 1.114 so shalt thou dwell in the land, and verily thou shalt be fed. Wait on the Lord and keep his way, and he shall exalt thee to inherit the Land: He shall give his Ang••ls charge over thee to keep thee in all thy ways.* 1.115 But then thy ways must be Gods ways, or else that promise of being in the custody of Angels doth not concern thee. Be about thy Masters business, and he will look to thy maintenance. And beside our general Calling as we are Christians, there are particular Callings and Places, in which we are set and must serve our Master in,* 1.116 [L••t every man abide in the same calling wherein he was called.] This was an Apostolical rule and command, and it holds

row as well as in S^t Pauls time; for we serve God by being diligent in our secular affairs, by faithfulness in our seve∣ral vocations and prof••ssions. The Magistrate is to keep his station, and act in that higher sphear in which God hath set him; this will yield him comfort when God shall please to call for him hence, that he is found doing his Lords work. The Minister hath his place and peculiar calling, and it will be well for him to be found in the faith∣full discharge of it:* 1.117 as that good Bishop made answer, when he was desired once to return home as he was going to Preach, It best becomes a Bishop to dye Preaching. And it was the like pious wish of S^t Augustine, that when Christ should come, he might be found either Praying or Preach∣ing. The Tradesman too, and every one whom God hath set in any lawful employment for the use of men must be diligent in it; and as it is a known Maxime amongst them, [Keep your shops, and your shops will keep you,] so it is true in a higher sense, if they be careful in their callings, that carefulness will prove their guard and protection. In a word, every one in his own Orb wherein Divine Provi∣dence hath placed him, must move, shine and act with all his might. This is Christianity, and this will convey a blessing unto thee. Moses put his hand into his bosom, and when he took it out, it was leprous as snow. Let me apply it thus, the sloathful man that (as Solomon sets him forth) hideth his hand in his bosom, may justly fear that some con∣tagious disease, some Plague may light upon him. This life is a warfare, we are like to meet with many hardships and dangers, many a brush and skirmish; but as we are spiritual souldiers we must not dare to leave our station, or quit the ground our great General hath set us in. No, no, if we are shot in Gods service we can not suffer, if we are taken off by the Arrows of the Almighty, our end will be unspeakably comfortable; if we are snatched away with the common calamity, even then we are safe and se∣cure. The righteous p••risheth,* 1.118 ••aith the Prophet, (he may seem in the eye of man to fare very ill, but he adds) The righteous is taken away from the evil to come, he shall enter into peace.* 1.119 [Come my people, ••nter thou into thy Chambers and shut thy doors about thee; hide thy self as it were for a

little moment untill the indignation be over-past.] The de∣luge is approaching, and so the righteous are taken into the Ark, they are locked up safe there, and the floud shall not come nigh them. The storm is coming, and so the Bees hasten to their hive. God plucks his out of the fire, and it is no wonder, if in that plucking they have a little wr••nch and pain; such pain is the greatest courtesie, for they are snatch∣ed from future dangers, and secured from national calami∣ties; No evill shall befall them, no Plague shall come nigh their dwelling, no Plague that hath evil with it; they shall be freed from whatsoever there is of judgment in the stroke. There was a great deal of difference between the death of Sampson and the Philistin••s, though they perished with the fall of the same house. Gods children may dye of the Plague, but that Plague is not sent as a curse but a bl••ssing, for it improves their graces, prepares them for heaven and inhanses their reward, it carrys them from an evil and unkind world to the company of Saints and Angels, from a Prison to a Palace, from a wilderness to a Paradise, from a valley of tears to a mount of joy. Thus it shall go well with thee (oh Christian) whatsoever sort of death thou meetest with, the Bell that tolls for thee is but to call thee to the Church triumphant; thy friends that weep, if they consider aright what they do, grieve and lament that they cannot go along with thee; and thou mayst be comforted by that revenge which is done upon death,* 1.120 [Oh death I will be thy Plagues, oh grave I will be thy destruction.]

But then remember on the other side, how sad and mi∣serable it is to dye in the commission of sin; and are there not many persons that instead of being employed in Gods work, are wholly taken up with the Devils, and go out of the world in that employment? Have you not heard of some that have swom out of the world in excessive drink, they being (in the worst sense of all) dead drunk? Was not Senacherib slain when he was worshipping in the house of Nisroch his god?* 1.121 Have not some wretches been seized on and apprehended by death, in the very acts of unclean∣ness and loose de bauchery? How sad must their condition be which thus leave this world and appear in another? How scared and affrighted are their souls in their entrance into

that other state? This should make all persons, especially now at this season, to be careful over their ways, that Gods judgments may not arrest them in the commission of sin, and so their case be unspeakably forlorn: this should make us all faithful in our general and particular callings, that our Lord when he comes may find us doing his will, and then in what maner soever he comes we shall be safe.

More particularly, to reach thy case, whosoever thou art that hast or shalt have the hand of God upon thy body, and so art shut up and hindred from commerce with the world, my Direction to thee is, that thou converse more immediatly with God, when thou art kept from the socie∣ty of men. Thou art Gods prisoner: He hath shut thee up, and though thou art never so closely confined, he can let in his Holy Spirit to thee, and let out thy ••erv••nt prayers to Him. Christ Iesus will come and visit thee when thou art alone, when lovers and friends s••and aloof off, and thy nearest relations hide themselves. This is an unspeakable happiness, that thou hast a God to go to, who is a rock and place of refuge, who will never fail those that put their trust in him. When, like Daniel, thou art shut up, make thy prayers to God, spread thy supplications before him, for thou art not out of Gods hearing. In the want of all temporal enjoyments, seek after those which are divine and heavenly. Let the sense and feeling of Gods love to thee, and the comfortable witness of thy own conscience, make thee joyful in the midst of all discouragements. Let it not trouble thee, that thou art separated from thy friends and acquaintance. It is not long before we must all take leave one of another, and be shut up in our Coffins. The enjoy∣ments of this world cannot long endure, and therefore dote not so upon them, as to be utterly dejected when thou art cut short of them: if thou art imprisoned by Provi∣dence, undergo thy restraint patiently, and do not, like children, cry to go abroad. If thou conversest with God and thy own heart, thou wilt not be so eager after other company.

Another Direction (but more large) is this, that in this time of danger you use such means and secondary helps as Providence hath approved of, but that you do not trust in

them. We must not be disobedient to Gods order and ap∣pointment, what he hath provided we may lawfully make use of, but then we must beg a blessing of God and leave the success to him. King Asa did otherwise and was bla∣med for it,* 1.122 namely, that when he was diseased he sought not to the Lord, but to physitians. Thou mayst repair to the Physitian, but remember that thou seekest to God first and beggest his blessing chiefly; for it is only under the conduct of Divine Providence, that those outward means and sup∣plies, helps and medicines do take effect.

And so likewise if you have any thoughts of changing your place, and flying from the danger, be sure to take God along with you. This the very Heathens were care∣full of, who thought themselves safe where ever they iourneyed, so they carried their gods along with them.

Thus they tell us of Aeneas, that when Troy was on fire, he was no less mindful of rescuing his houshold gods, then of bringing away his old d••crepid father on his back: you must think he reckoned so sacred and vene∣rable a load as his best protection, and that which would serve to lighten his future calamities. And shall I add what some have conjectured concerning Rachels stealing her Fathers Images, viz. That she was somewhat infected with the Idolatry of Labans family, and so being to leave Padan-Aram, she would rather rob her Father then go without those little Moveable and Guardian gods. As for thee, if thou intendest to shift thy place, forget not to take the God of thy fathers along with thee, even the great God of heaven and earth. Be sure that thou flyest not away from the Town where Infection is, that thou mayst sin more se∣curely in another place: remember God sees thee, and can send his flying arrows after thee, though thou doest im∣mure thy self never so closely. Rather make thy peace with God, and get the blood of Iesus the Lamb of God sprinkl••d upon thy soul, that so the destroying Angel may pass over thee: where ever thou art make the most High thy confidence,* 1.123 so thou shalt be best secured. [Thou wilt keep him in perfect peace whose minde is stayed on thee, because he trusted in thee. Trust ye in the Lord for ever, for in the Lord Iehovah is everlasting strength.]

But though thou art free thy self, by Gods great good∣ness, from the grievous distemper, yet forget not to sym∣pathize with those of thy brethren on whom Gods hand is heavy, let thy bowels yearn at their sad distress••s, and make them the objects of thy greatest compassion.* 1.124 [Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!] This was the wish of that compassionate Prophet; do thou likewise weep with those that weep, and make thy self a partaker in their misery by pitying of them: go into the house of mourning, and now if ever lay aside thy looser sports and jollities; this is not a time for immoderate mirth, which may both make thee forget thy self and the sad condition of thy brethren. Mark therefore that woe which is pronounced against the wanton Israe∣lites, and I fear it reaches to many in our days;* 1.125 Wo to them that are at ease in Sion—ye that put far away the evill day; that lie upon beds of Ivory, and stretch themselves upon their couches, and ••at the lambs of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of musick like David (but not to such holy purposes as He did) that drink wine in bowls, and annoint themselves with the 〈◊〉〈◊〉 oyntments; but they are not greived for the affliction of Ioseph: And take that which follows,* 1.126 Therefore now shall they go captive with the first that go captive: and the banquet of them that stretched themselves shall be removed. If any persons before others shall feel the severe hand of God upon them, these are they.

The next Direction which I think will be hugely seaso∣nable at present is, that we now act all our graces more vi∣gorously then ever, and stir up the gift of God which is in us. For times of distress and calamity will try us: now we shall be called forth to do and suffer.* 1.127 Let us then walk circumspectly, not as fools, but as wise, r••deeming the time because the days (we live in) are evil. Now we must take double money in our hands; our ordinary care will not serve the turn, now we have much work to do, and our time wherein we should dispatch it is uncertain; we carry our lives in our hands, and therefore let us think that the ad∣vice

of the Royall Preacher is more especially directed to every one of us at present [What soever thy hand findeth to do,* 1.128 do it with thy might, for there is no work, nor device, nor knowledg, nor wisdome in the grave whither thou go••st.] Now then you ought to be on your gaurd, your loynes must be girt about, and your lights burning, as servants atten∣ding their Master's business, ready to do any thing that he shall enjoyn them. Now you had need exhort one another daily while it is called to day; now must you look narrow∣ly after the concerns of your own souls, and do what you can by sober advice and councel, by exhortation and Bro∣therly reproof, by a holy and exemplary life to make your neighbours better.* 1.129 What maner of persons ought you to be in all holy conversation and Godlinesse? Let me under this Direction leave with you but these four words, which are the abridgment of what I have said already;

1. Converse with God more vigorously then ever, unite your forces, and wrestle strongly with Him, till you prevail for your selves, for this sinful land, for this distressed Town. 2. Disingage your affections more resolvedly from the world: you see the vanity of it daily, you have fresh experiences of the uncertainty of all creature com∣forts; let your hearts be taken off from them even whi∣lest you do possess them, and be ready to part with them. 3. Act Faith more strongly, and trust on God when the world fails you. 4. Walk more warily and strictly in your lives, throw not away your time so vainly as hereto∣fore, be more sober and watchful, minding the welfare of your own souls, and calling upon others to serve God and credit the Christian Religion by a holy life. Act to the ut∣most of your power in the place God hath set you,* 1.130 be not weary in well doing, for in due season you shall reap if you faint not.

And lastly, to draw to a conclusion, when it shall please God in much mercy to remove the present Plague and judgment from this Town, remember that you faithfully keep those vows and promises which you made unto God in the day of your fears and distresses,* 1.131 [Call upon me (saith God) in the day of trouble and I will deliver thee, and thou shalt glorifie m••.] See then that you glorifie God by walk∣ing

answerably to the mercies and deliverances vouchsafed to you,* 1.132 Vow and pay unto the Lord your God. When you ate taken out of the Furnace of affliction, do not return to your former hardness and inflexibleness. If you have laid aside your sins in your affliction, do not afterwards take them up again when the affliction is removed. Do not as Pharaoh did, who cryed out to have the Plagues taken away, and withal acknowledged his sin, and asked forgive∣ness, and made large promises of amendment; but when his request was granted, he hardned his heart, and returned to his former wickedness. 'Twas a bad requital Noah made for his escaping the flood, to be drowned afterwards in wine. 'Twill be sad for thee, if thy resolutions of living well end at last in forgetfulness of God, and dishonouring of his Name by by a most scandalous life. Think of it well then, and be sin∣cere and cordial in thy purposes, and if (with Hezekiah) thou hast years added to thy life, add likewise to thy pro∣mises and resolves a holy and blameless conversation. If God shall in love to thy soul deliver it from the pit of corru∣ption, do thou shew thy self thankful unto him, by walk∣ing in newness of life.* 1.133 If God shall bring thee out into a weal∣thy place, then pay the vows which thy lips have uttered, and thy mouth hath spoken when thou wast in trouble. If the Lord hath heard thy voice and supplications, when the sorrows of death compassed thee, and thou d••dst finde trouble and sor∣row; if he hath delivered thy soul from death, thine eyes from tears, and thy feet from falling, break forth into the Psalmists professions of love and duty to God for his de∣liverance,* 1.134 [I will walk before the Lord in the land of the living. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. I will offer to thee the sacrifice of thansgiving—I will pay my vows unto the Lord now in the presence of all his people.] Of the ten Lepers which were healed by our Saviour▪ there was but one of them returned to give thanks unto Him. We are greedy of mercies, but how backward are we to acknowledg the receipt of them, and to walk worthy of them? But let us now at length be∣think our selves of our duty, and resolve to put our reso∣lutions into action:* 1.135 [Sin no more, lest a worse thing come

unto thee.] This was the advice of that great Spiritual Physitian, thus runs his Bill for that man whom he had formerly healed of a bodily disease. Oh! let us have a care of a Relapse, for that will prove unspeakably dangerous and destructive to us. 'Twas a sad aggravation of the Is∣raelites sins, (acknowledged by the Levites in their So∣lemn Confession) that after they had rest,* 1.136 they did evil again before God. Sins committed after great mercies, are of a Crimson dye, and are beyond measure sinful: these do cause the fullest vials of Gods wrath to be poured down upon us; if there be any sins that escape punishment, to be sure these are not they, as it follows in that place before-named, [Therefore leftest thou them in the hand of their enemies.] Those Cities, Towns and Families which are, or shall be delivered from the noisom Pestilence, may very fitly take up the words of Ezra,* 1.137 [After all that is come upon us for our evil deeds, and for our great trespass; seeing that thou our God hast punished us less then our iniquities deserve, and hast given us such d••liverance as this, should we again break thy Commandments, and joyn in assinity with the people of these abominations, wouldst thou not be angry with us till thou hast consumed us, so that there should be no remnant nor ••scaping? Yea, the Rod shall go about again, the severities of Gods vengeance shall over-take us,* 1.138 God will lay judgment to the line, and righteousness to the plum∣met, and the hail shall sweep away the refuge of lyes—and your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overslowing scourge shall pass thorow, then ye shall be trod••••n down by it, from the time that it go••th forth it shall take you, for morn∣ing by morning it shall pass over, by day and by night, and it shall be a vexation onely to understand the report: for the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act.] God will not spare, neither will he have pity, but he will recom∣pence our ways upon our heads: He hath variety of pu∣nishments, he hath a store-house of judgments, he hath a bundle of rods, he hath several vials of wrath, and he will pour them all out upon an ungrateful, faithless and perverse

people.* 1.139 [I will punish you seven times more for your sins, and I will bring seven times more Plagues upon you according to your sins.] Nay, this numerous curse is twice more repea∣ted and denounced against those that will not hearken unto God, but walk contrary to Him. And to shut up all, after God had smartly reproved and upbraided the Israelites for their incorrigibleness, and reckoned up those several judg∣ments which he had inflicted on them, & amongst the rest, the Pestilence) and at the end of every one of them had com∣plained that nevertheless they had not returned unto him, [Therefore (in the close of all says he) thus will I do unto thee O Israel,* 1.140 (namely, as thy sins deserve, and as I have de∣nounced against thee) and because I will do this unto thee, PREPARE TO MEET THY GOD, O Israel.

Now unto the King eternal,* 1.141 immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

FINIS.

Notes

• * 1.1

  Chap. 9.
• * 1.2

  Vers. 3.
• * 1.3

  Ve••se 37.
• * 1.4

  Psal. 41. 4.
• * 1.5

  2 Tim. 2. 17.
• * 1.6

  Isai. 1. 5, 6.
• * 1.7

  Psal 140. 2, 3.
• * 1.8

  James 3▪ 8.
• * 1.9

  Mich 7. 3.
• * 1.10

  Isa. 57. 5.
• * 1.11

  I saiah 57. 20, 21.
• * 1.12

  Acts 26. 11.
• * 1.13

  Jer. 50. 38.
• * 1.14

  Prov. 1. 18.
• * 1.15

  Rom. 1. 21.
• * 1.16

  Jer. 4 22.
• * 1.17

  1 Tim. 4. 2.
• * 1.18

  Rom. 6. 13.
• * 1.19

  Levit. 14. 41.
• * 1.20

  Deut. 32. 5.
• * 1.21

  Jer. 17. 9.
• * 1.22

  Heb. 12. 1.
• * 1.23

  Rom 7. 17.
• * 1.24

  Jer. 13. 23.
• * 1.25

  Isa. 64. 6.
• * 1.26

  Ecclesiastes 9. 18.
• * 1.27

  Mat. 7. 13.
• * 1.28

  Gen. 6. 12.
• * 1.29

  ••os. 13. 9.
• * 1.30

  Gen. 39. 9.
• * 1.31

  Prov. 14. 16.
• * 1.32

  Isa. 8. 13.
• * 1.33

  Mat. 10. 28.
• * 1.34

  Ephes. 5. 11
• * 1.35

  Prov. 4 14, 15.
• * 1.36

  Prov. 5. 8.
• * 1.37

  Prov. 6. 29.
• * 1.38

  Psal. 26. 4, 5, 6
• * 1.39

  1 Thes 5. 22.
• * 1.40

  Ep. Jud. 23. ••
• * 1.41

  Psal 32. 3, 4.
• * 1.42

  Vers. 5.
• * 1.43

  Prov. 28. 13.
• * 1.44

  Isa. 53. 5.
• * 1.45

  Zac. 13. 1.
• * 1.46

  Mal. 4. 2.
• * 1.47

  Acts. 15. 9.
• * 1.48

  2 Cor. 7. 1.
• * 1.49

  Prov. 6. 21. 22
• * 1.50

  Heb 4. 12.
• * 1.51

  Act. 22. 37, 41.
• * 1.52

  Lam 3. 15.
• * 1.53

  Vers. 19, 20, 21.
• * 1.54

  Luke. 21. 34.
• * 1.55

  Jer. 2. 19.
• * 1.56

  Psal. 119. 120.
• * 1.57

  Psal. 76. 7.
• * 1.58

  Heb. 12. 28▪ 29
• * 1.59

  Amos. 3 6.
• * 1.60

  Deut. 32. 39.
• * 1.61

  1 Sam. 2. 6.
• * 1.62

  1 Chron▪ 21. 12, 13.
• * 1.63

  Neh. 9. 33.
• * 1.64

  Jer. 2. 17, 19.
• * 1.65

  Isa. 59. 2.
• * 1.66

  Lam. 1. 8.
• * 1.67

  ••. Cor. 11. 30.
• * 1.68

  Psal. 103. 3.
• * 1.69

  2 Sam. 24. 17.
• * 1.70

  Exod. 32. 30, 31.
• * 1.71

  2 Pet. 2. 7.
• * 1.72

  Psal. 119. 136.
• * 1.73

  Phil. 3. 18.
• * 1.74

  James 5. 12.
• * 1.75

  Mat. 5. 34.
• * 1.76

  Josh. 7. 12, 13
• * 1.77

  Josh. ••4. 15.
• * 1.78

  Esther 4. 16.
• * 1.79

  2 Chron. 7. 13, 14.
• * 1.80

  Jer. 18. 7, 8.
• * 1.81

  Isa. 1. 4, 5.
• * 1.82

  ••a••. 3. 7.
• * 1.83

  ••ev. 6. 9.
• * 1.84

  John 14. 1.
• * 1.85

  Psal. 60. 11.
• * 1.86

  Psal. 34. 15.
• * 1.87

  Psal. 38. 9.
• * 1.88

  Isa. 49. 15.
• * 1.89

  Psal. 27. 10.
• * 1.90

  Heb. 4. 15, 16.
• * 1.91

  Mat. 8. 17.
• * 1.92

  Isa. 53. 4.
• * 1.93

  1 C••r. 10. 13.
• * 1.94

  Psal. 7. 24.
• * 1.95

  Psal. 91. 15.
• * 1.96

  ••at. 6. 33.
• * 1.97

  ••sal. 34. 9.
• * 1.98

  Psal. 84. 11.
• * 1.99

  Habak. 2. 4.
• * 1.100

  Habak. 3. 17, 18,
• * 1.101

  Luke. 12. 15.
• * 1.102

  Deut. 32. 13.
• * 1.103

  Dan. 1. 12, 13.
• * 1.104

  Psal. 37. 37, 38.
• * 1.105

  Psal. 46. 1.
• * 1.106

  Psal. 68. 20.
• * 1.107

  Psal. 41. 3.
• * 1.108

  Psal. 39. 10.
• * 1.109

  James 5. 13.
• * 1.110

  Psal 103. 10.
• * 1.111

  Psal, 9. 10.
• * 1.112

  2 Cor. 1. 10.
• * 1.113

  Isa. 38. 1.
• * 1.114

  Psal. 37. ••. 34.
• * 1.115

  Ps••l. 9••. 11.
• * 1.116

  1 Cor. 7. 20.
• * 1.117

  B. Iewel.
• * 1.118

  Isa. 57. 1, 2.
• * 1.119

  Isa. 26. 20.
• * 1.120

  Hos. 13. 14.
• * 1.121

  2 Kings 19. 37.
• * 1.122

  2 Chron. 16. 12.
• * 1.123

  Isa. 26. 3, 4.
• * 1.124

  Jer. 9. 1.
• * 1.125

  Amos 6. 1, 3, 4, 5, 6.
• * 1.126

  vers. 7.
• * 1.127

  Ephes. 5. 16.
• * 1.128

  Eccle. 9. 10.
• * 1.129

  2 Pet. 3. 11.
• * 1.130

  Gal. 6. 9.
• * 1.131

  Psal 50. 15.
• * 1.132

  Psal. 76. 11.
• * 1.133

  Psal. 66. 12, 13, 14.
• * 1.134

  P•••••• 6. 9, 12, 13, 14, 17, 18.
• * 1.135

  John 5. 14.
• * 1.136

  Neh. 9. 28.
• * 1.137

  Ezra 9. 13, 14
• * 1.138

  Isa. 28. 17, 18, 19, 21.
• * 1.139

  Levit. 26. 18, 21, 24, 28.
• * 1.140

  Amos 4. 12.
• * 1.141

  1 Tim. 1. 17.