Solomons Prescription for the Removal of Pestilence, Text (1 of 3)

Solomons Prescription for the Removal of Pestilence · Text (1 of 3)

p. 1I KINGS 8. 37, 38, 39.

If there be in the Land a Famine, If there be Peſtilence, Blaſting, Mildew, Locuſt, or if there be Caterpillar: if their Enemy beſiege them in the Land of their Cities, whatſoever Plague, whatſoever ſickneſſe there be:

What Prayer and Supplication ſoever be made by any man, or by all thy People Iſrael, which ſhall know every man the Plague of his own heart, and ſpread forth his hands towards this Houſe:

Then hear thou in Heaven thy dwelling place, and forgive, and do and give to every man according to his ways, whoſe heart thou knoweſt, (for thou, even thou only knoweſt the hearts of the children of men.)

THE good and gracious God, the Ruler and Governour of the world, and the diſpoſer of all events, doth nothing raſhly or in vain, and therefore hath made it the duty of the ſons of men wiſely to weigh and conſider of his Providences, and to learn Inſtructions thence, as well as from the Revelations of his mind in his written Word, Micah 6. 9. We are bid to hear the Rod. And though in the bounteous diſpenſations of his favours, we can aſſign no higher cauſe than his own meer grace and good Will, which is accompliſh't in the doing good to his Creatures; Yet in the inflicting of Judgment which is his ſtrange work, we may be ſure to find ſomething out of himſelf moving him to it. It cannot be well conceived how man ſhould ever be the ſubject of pain or ſorrow, did not ſin render him paſſible, and open a way for the Sword to enter his bowels, and give it that edge and force which cauſeth it to pierce the deeper, and to wound more ſenſibly. Now as a diſtemper which ariſeth from a Surfet, is to be look't at only as an effect of Intemperance, and is not to be quarrell'd at, but the cauſe of it to be blam'd; and as the Chyrurgions ſearching into the feſtered place is not a wound, but a diſcovery of the depth of the ſore, in order to its cure; ſo are the judgments which God ſends on a People only to be regarded as the Symptomes of, and means to cure that diſorder, and diſtemperedneſs within our ſelves, which doth as it were naturally produce ſuch ſufferings. It is not the breaking forth of ſome inward diſtemper, which is our ſickneſſe it ſelf, but 'tis p. 2rather the effect of it. The ſpots diſcernable upon the infected, are not the Plague, but the Tokens. Thus are we to account the moſt grievous things that light upon us, but as the manifeſtations and fruits of ſomething worſe within us. Now look when men by outward ſignes find out thoſe ill humours that lodge within them, they labour not ſo much to repreſſe the out-ſide ſore, as to correct and remove the inward cauſe. He that when the Pox comes out upon a child, would drive them in, ſhall but make ſure and haſten his death; but rather will the wiſe Phyſitian preſcribe means for their kindly coming forth and ripening, that by them the corrupt humours may be vented and vaniſh. He that is troubled with heats and fluſhings, ariſing from his Liver, would but play the fool to lay plaiſters to himſelf, but will rather take Phyſick that may inwardly purge him. Even thus alſo ſuffering having its birth and nouriſhment from ſin, the way for the redreſs of that is the removal of this. And by no other means can a kindly cure be effected. Indeed ſometimes an affliction may be taken off in greater wrath, than it was laid on, when people ſo revolt, that God will ſtrike them no more, but becauſe they are joyned to their Idols, will let them alone; but this is but the making way for ſorer judgments to follow. And thus will it be whereſoever we are taken from under the Rod, before we are brought under the yoke. If outward ſufferings turn to hardneſſe of heart▪ deſperate is the caſe▪ of ſuch a people or perſon, however they may applaud themſelves in their deliverance; this is but like a venome which may ſeem to leave a finger or hand, but ſtrikes up to the heart: this is but a skinning over the ſore which will wrankle beyond the poſſi billty of a cure; It is but a kind of lightning before death, the ſureſt forerunner and ſaddeſt preſage, that all our happineſs is giving up the ghoſt and departing from us. Now we muſt needs acknowledge it infinite mercy and goodneſſe in our God, when we have reduc't our ſelves to ſuch a dangerous eſtate by ſin, any way to diſcover it to us, though by ſharp and ſmarting means, ſo that theſe prevent our final ruine. Oh that I could inculcate this into my own, and the Readers ſoul, that before we felt any pain, we lodg'd within us a greater evil, and that what we now feel proceeds from the hand of love, if we are wiſe to improve it. Poor man, thou crieſt out of poverty, loſſe of Relations, ſickneſſe and pain, but didſt thou not know it? Thou carriedſt theſe, yea, and worſe than all theſe about thee before, when yet thou could'ſt go up and down quietly enough and never complain. Couldſt thou not ſwear, be drunk, commit lewdneſſe, over-reach, defraud, and oppreſs thy brother, profane the Lords day, neglect the worſhip of God both in publick and private, make a jeſt of Scripture, and mock at holineſſe, and corn, and deride, hate, and perſecute the moſt ſerious Chriſtians? Theſe, theſe, oh ſenſleſſe ſinner, were thy ſickneſſe and miſery; theſe conceived and bore about in p. 3their bowels, all that ſorrow which ſince they have brought forth. Sin goes big with all the moſt dreadful Evils in the world; even Hell it ſelf is its natural off-ſpring. But alas thou feltſt no hurt, no ſmart in all this. Thou couldſt grieve the Spirit of God, and trample under foot thy Redeemers Blood, and run freſh Spears into his ſide, and nails into his hands and feet, and yet never once in any ſober ſadneſſe reflect upon thy ſelf, and ſay, What have I done? Thy ſin was thy pleaſure, thy ſport, thy trade; ſo ſweet, ſo profitable, that thou thoughteſt it as dear to thee, as thy life it ſelf; and couldſt never believe thou wa'st doing thy ſelf ſo much miſchief, while thou was't pleaſing thy fleſh, or filling thy purſe. How hard a task had he undertook, that would have gone about then to have convinc't thee that thy moſt delightful gainful ſins, were indeed thy wounds, thy loſſes, and would be thy undoing? And yet thus it was. He that is ſwallowing down poiſon becauſe its ſweet, or wrapt up in gilded pills, is then poiſoning himſelf even whilſt the ſweetneſſe is in his mouth, and his palate is pleaſed with the reliſh▪ though perhaps he may then laugh at him, that cries out it is poiſon, and bids him therefore as he loves his life, ſpit it out: What, ſhall you perſwade him that can be hurtful, whoſe taſte is ſo pleaſant? But even he himſelf when he feels it burn his heart, and gripe his bowels, and torture his inward parts, will then cry out he is poiſoned, and roar out in the anguiſh and bitter torment which he feels, but all this his pain is but the working of that poiſon, which then became mortal, whilſt it went down ſo pleaſantly. You may hear people when in ſufferings, make ſad complaints and lamentations, that would even melt ones heart to hear them: Then they can cry out, oh my my wife, or husband, or child is dead! What ſhall I do? How can I bear it? Oh what courſe ſhall I take to get bread, for my ſelf and Family? cry the poor; what muſt we ſtarve for want of relief? Oh how doleful is our caſe! And they that are under ſickneſſe, and ſtrook with the viſible hand of God, how do their hearts ſink within them like a ſtone? How pale and ghaſtly do their looks of a ſudden become? Now they are even at their wits end, oh any thing, any thing for help? What piteous moans now they can make! oh their head, their heart, their back! Now with what aſtoniſhments and horrors, do they every moment expect to breath out their laſt? with what amazing fears, what dark and diſmal apprehenſions of the ſtate they are entering upon, are they now ſeiz'd? what paſſionate out-cries may you hear from them? what muſt they dye? Is there no remedy? no hope? Muſt they then leave the world they have lov'd ſo much, and liv'd in ſo long? And bid farewel to their freinds and companions, their houſes, and lands, their ſports and merriments and gainful trading, and all for ever! Oh that ever they ſhould be born to ſee ſuch a day! That their dwellings ſhould be within the reach of the Contagion! That this dreadful death of all others p. 4ſhould befall them! That they ſhould be left thus deſolate and forlorn, forſaken of all, abandoned of their neareſt relations, in this time of their greateſt extremity, when they moſt need ſuccour and comfort! Thouſands ſuch hearty groanings, and bitter wailings may you hear: but had you come in amongſt theſe people, a few days ſince, oh what quite other kind of men were they? How jolly and ſecure, following their pleaſures or buſineſſe; and would it's like have laught at him that ſhould have told them of a death ſo near, or of the Judgment that follows after. How few, alas! how very few ſhould you have then found amongſt them, who did at any time cry out, oh blind mind that is ſo ignorant of God! Oh earnal heart that is ſo averſe from his Laws! Oh how unevenly do I walk! Baſe treacherous wretch that I am, thus to depart from God! Vile and unthankful creature, that ever I ſhould offend a God of ſuch mercy and love! Oh that I was delivered from the power of my luſts, the temptations of Satan, and all the diſeaſes of my ſoul! Alas! inſtead of ſuch becoming language as this, you might from the moſt have heard, ſwearing and curſing, idle ſongs, filthy and ribbald ſpeeches, or at the beſt, frothy, fooliſh, or worldly unprofitable diſcourſe. Poor ſtupid ſinner, then thou waſt ſtabbing and deſtroying thy ſelf, then thou waſt ſeiz'd with the moſt deadly Infection. Then had it been no uncharitableneſſe, nor abſurdity to have ſet a Lord have Mercy upon me, in Capital Letters on thy forehead; yea, wiſe and holy men ſaw it there in that wickedneſs that broke out in thy life, and lookt on thee as fitter for a Peſthouſe, than converſe; as one not to be accompanied with, except in order to thy Recovery. Now muſt we not all in general ſay, that it is tender compaſſion in the great Benefactour to mankind, that he will ſo farre concern himſelf with us in our miſerable eſtate, as by any means to awaken us to a ſenſe of it, whilſt there is any poſſibility of a Cure: Sottiſh wretches, that meaſure all events by their correſpondency to fleſh and blood, will not believe there can be love in ſuch ſore Afflictions. They to whom Sin was ſweet, will hardly be brought to like well of thoſe potions, which are adminiſtred on purpoſe to make it bitter. How will they loath the Phyſick, who love their very Sickneſſe? But all whoſe eyes God ſhall open by his Providences, will ſee abundant cauſe to bleſſe, and praiſe him for his Love, in working them to a timely apprehenſion of that, which otherwiſe had been their ruine. Tell me man, Is it not a wonderful mercy to be awakened on this ſide Hell, let the means be what they will? If thy preſent ſmart makes thee judge otherwiſe, couldſt thou but come to the ſpeech of thoſe undone ſouls whoſe hopes are periſht for ever, they would ſoon ſatisfie thee that every thing is tenderneſſe, and very great mercy that comes to diſcover Sin, and prevent everlaſting miſery. Oh lay this to heart in time man, and ſtay not too long, till feeling give thee a too clear and undeniable p. 5demonſtration of this Truth. If now thou crieſt out thou art undone, becauſe thy Trading's gone, thy Friends dead, or thy Self in danger of Death, and lookſt not about thee to find out, and be affected with greater Evils than all theſe, and ſo to eſcape much greater Sufferings than yet thou haſt felt, 'tis but a little while before thou▪ſhalt find Arguments reaching to thy very ſoul, which will make thee acknowledge what I now ſay. Oh then, when thou findeſt thy ſelf under the vials of divine vengeance, and haſt taken up thy reſidence amongſt the Devils and damned Ghoſts in the midſt of the burning Lake, what ſlight inconſiderable things not worth the mentioning will all the miſeries thou underwentſt in thy life-time appear to thee? What deſirable things will the moſt pinching Poverty, the moſt grievous Pain then ſeem, compar'd to what thou wilt endure? What very trifles, meer flea-bitings wilt thou then judge Famines, Plagues, and heavieſt Judgments that can light upon men whilſt in the body? Oh what wouldſt thou then give to be where thou waſt, when thou thoughteſt thy ſelf at the worſt? And wouldſt thou entertain ſuch a ſtate with joy and thankfulneſs, which before thou thoughteſt the moſt miſerable that a man could poſſibly be caſt into? Then thou wilt confeſs, that to be Shut up from the Society of Men, hath nothing of dolefulneſs in it, compar'd to thy being Shut up under the burning wrath of an unreconciled God. Then at length, whether thou wilt or no, thou ſhalt ſee ſin, and cry out of ſin, and acknowledge 'tis thy ſin that hath ruin'd thee. Now thou canſt in thy cold, faint manner by rote, ſay thou art a great Sinner, and perhaps maiſt curſorily cry God mercy; but then from the very inwards of thy ſoul ſhalt thou repent of ſin, with ſuch a kind of helliſh repentance, as is proper to thoſe damned Spirits in the midſt of their Tortures; Such an one as thy Predeceſſour Judas felt the beginnings of, when he ran to the halter for comfort. Then thou ſhalt not only with thoſe Rev. 16. 11. pour out thy blaſphemies againſt God, the breath of whoſe fury like a ſtream of brimſtone kindles and keeps alive thoſe unquenchable flames: but thou ſhalt alſo load thy ſelf with heavier accuſations, than ever any of Gods Miniſters did whilſt thou waſt upearth. Then thou ſhalt feelingly confeſs thy ſelf ſtark mad and beſotted, and wonder at thy own ſtupendious folly, that ever thou ſhouldſt ſo wilfully and reſolutely plunge thy ſelf into that place of woe. And this will be none of the leaſt aggravations of thy torment, to reflect upon thoſe many ways which God us'd with thee to have convinc't thee of thy ſin and danger before it had been too late, of all which thou mad'ſt light, and wouldſt not be taught by them; when the hand of God here was lifted up, thou wouldſt not ſee; but then thou ſhalt ſee, thou ſhalt know. Then thou wilt eaſily grant, that the ſharpeſt ſuffering that had ſo ſhewn thee ſin, as to have ſav'd thee from this wrath, had been the happieſt providence that p. 6ever befell thee. Would any man that hath not loſt his wits, as well as his gratitude, take it ill from his neighbour that ſhould waken him out of his ſweet ſleep, when the houſe is on fire over his ears, yea, though he pinch and beat him black and blue that he may ſpeedily rouze him? Now from all I have ſaid then, I would gather, That the heavy hand of God upon a Nation, as it is laid on for ſin, ſo for the moſt part not meerly for puniſhment and deſtruction, but to diſcover to us the evil of our doings, that they may be repented of, and put away. And ſo there is much mercy in the midſt of theſe Judgments, if they be improv'd to thoſe eads to which their nature is fitted for, and which we are commanded to make of them. The greateſt of theſe Calamities to thoſe that remain, are but like the ſounding of a Trumpet, the giving an Alarm, the ſhooting off a Warning-piece, the hanging forth of a white Flag, and all ſpeak to this purpoſe, That though the Sins of a Nation have been exceeding great and provoking, whereby the Anger of the moſt holy God is juſtly kindled againſt them, which he ſends theſe his Judgments to teſtifie, that yet he is willing to put up all former affronts that have been offered, if now at length they will become a reformed People, and with deteſtation of their ſins turn from them unto God and his holy Ways; but if not, that his anger ſhall not be turned away, but his hand ſtretched out ſtill, till he hath made a full end of them, and will follow them with judgment after judgment, till they are caſt into the loweſt hell. So that you ſee plainly the Rod, hath a voice, and is a kind of Sermon, but comes nearer to the ſenſe, and will force an obſervance more than meer words could do. We could chuſe whether we would read a Bible or good Book, or regard a Miniſter or godly Neighbour, giving us this very Leſſon as plainly, but in a more gentle manner. We could ſtop our ears, or turn our backs, or harden our hearts againſt all the moſt awakening, ſtartling Truths: We could make a piſh of the moſt dreadful threatnings in the Book of God, denounc't againſt thoſe very ſins we committed; we could laugh at our Teachers and Reprovers, and ſcorn at the offers of their love for our recovery. And when we were ſunk into ſuch a deplorable eſtate, wanting nothing of falling head-long into Hell, but the withdrawing of that miraculous patience which kept us out every moment, then in infinite mercy did our God, who like a wiſe Phyſitian, ſuits his potions to the nature of the diſeaſe, and temper of his Patients, make bare his Arm, and reveal himſelf and his pleaſure to us, in a way moſt likely to affect us, if we who yet ſurvive, be not obſtinately bent upon our own deſtruction. Let us not then murmur or repine: for if our diſeaſe be grown to ſuch an height, that without ſtronger medicines it would be our death, Is it not all the reaſon in the world that we ſhould ſubmit to thoſe preſcriptions which are proportion'd to it? Whoever thou art that ſuffereſt, thou p. 7haſt reaſon to be content, for its thy own doing; thou mightſt have hearkned in time to the plain Word of God, and ſo have eſcap't this ſeverer diſcipline. Thou who waſt wilfully deaf to the ſtill voice, Is it not of thy ſelf that a Meſſage is delivered to thee in ſuch terrible thundrings? If thou hadſt not clos'd thy eyes againſt the gentle light, they had never been ſo forcibly held open by the hand of God, to ſee thoſe things which are as clear as the Noondays Sun▪ If the Word of God had ſunk into thy ſoul, thou hadſt not thus felt his arrows in thy fleſh, nor been taught thus with briars and thorns, like them, Judg. 8. 16. God delights not in the ſmarting and roaring of his creatures; but yet he that hath bidden Parents by the rod of correction to drive out the folly that is bound up in the heart of a Child, ſo he loves the ſons of men, that he will not ſpare his rod when it may (and if it be not mens own fault, will) conduce to their advantage. When there is no way but either the gangren'd member, or the life muſt go, who would not loſe that, to ſave this? Still then here is mercy: Afflictions, beſide the frightful noiſe, have a clear ſenſe and meaning; beſide the heat that ſcorcheth, they have an informing light. God might in a moment have ſnatch't thee from Earth to Hell, and there have convinc't thee in ſuch a manner as leaves no room for thy Reformation, when as now he hath taken away thy Neighbour, and but threatned thee with death, and afforded thee ſome breathing-time for thy preparation, and for the prevention of the endleſs death. Thou who art reading theſe lines, mighteſt have been the firſt at whom God had level▪d his arrows; thou mighteſt have been ſnatch't out of the World ſuddenly, without any other warning than the Word had given thee, as it may have hapned to others. But ſince it hath not thus befaln thee, whatever thou maiſt feel or fear further, thou canſt not but acknowledge God treats thee very graciouſly. Whilſt thou art on this ſide Hell, thou maiſt learn much by the ſevereſt Diſpenſations; and though this ſeem a cutting, piercing way of teaching, yet is it (as I ſaid before) beſt ſuited to thy dulneſs and ſenſleſsneſs, and moſt likely to prevail with thee, as not needing ſo much the pains of a particular Application to thy ſelf, which thou wouldſt not be brought to in the hearing of the moſt ſearching Sermons. 'Twas but forgetting them, and there was an end of all; but now God ſpeaks words which may be felt, that ſhall ſtick longer by thee, and upon which he will keep thy moſt ſerious thoughts whether thou wilt or no. It did require indeed deep and frequent conſideration to convince thy ſelf of thy loſt undone eſtate by reaſon of ſin, whilſt thou waſt ſwimming in plenty and proſperity, and couldſt bid thy ſoul take its eaſe: Alas! what was it to hear of the wrath of God, a never-dying worm, an unquenchable fire, whilſt men felt all well with themſelves; and lookt upon thoſe very ſins as eſſential to their happineſs, which the Word repreſented p. 8as their miſery? They were not then likely to think very ill of them whilſt they perceiv'd no hurt they did them; but now when God ſhall manifeſt his hatred (and conſequently the evil) of ſin by demonſtrations reaching to the very bone, he that groans under theſe loads, may very readily infer, that ſurely ſin is an exceeding great evil, which pulls down ſuch Judgments from a compaſſionate God: which yet at the higheſt, are but forerunners of infinitely worſe to follow, even everlaſting deſtruction from the preſence of the Lord without timely Repentance. And when thou haſt ſo far made advantage of thy afflictions, as thence to inform thy ſelf of the evil of ſin in general, and of thy particular ſin; to know that ſin is a Plague, and to know what is the Plague of thy own heart, then thou art in a very fair way towards deliverance and healing. And this is made evident to us by the words of Solomon which we propounded at the beginning, which I intend not particularly to inſiſt on, but to make them the foundation of a more general and laxe Diſcourſe.

The Import of them ſeems to be this, That any man under any Calamity whatever, that ſhould be ſenſible of the Sin that procured it, and betake himſelf to God, by Prayer and true Repentance, for him the wiſe man Prays, that he may have audience and Mercy. For ſuch a man is fit to have the plaiſter taken off his ſore, on whom it hath had a kindly influence, anſwerable to the end whereunto God ſent it; namely, to ſhew his Sin, humble him for, and turn him from it.

Two things on the By only, I ſhall hint from theſe words,

1. That we may very well turn this Prayer of Solomon's into a Promiſe, and conclude that what he beg'd of God, and that with a particular Reference to the Children of Iſrael, ſhall be granted to every man, in any place performing the Conditions here deſcribed.

2. Note, that under the work Know, is compriz'd the whole performance of all that is required in other places of Scripture, in order to the obtaining of the pardon of Sin, and the removal of thoſe Judgments which it had procured. There is nothing more common in holy Writ, than the making words of Knowledge, incluſive of the affections and practice alſo. To know God, frequently comprehends our whole duty to him; for our knowledge of him being the beginning and ground-work of all other Duties, and producing them where it is in clearneſſe and power, may very well be put for all. According to this is our Engliſh Phraſe, I'le make you know your Superiours, that is, perform your duty to them. So here to know the Plague of our own heart (by which is meant Sin, the diſeaſe of the Soul) is as much as to be convinc't of it, to ſee its Odiouſneſſe, to be lively humbled for, and ſincerely reſolved to forſake it. That it muſt be a working practical Knowledge, not reſting in meer conviction, is evident from the foregoing p. 9words, which mention the Prayer proceeding from thoſe who know the Plague of their own Hearts; the ſame alſo follows, and spread forth their hands to this Houſe; that is, make their addreſſes to God, with ſome kind of particular Reference to the Temple, where he did in a more ſpecial manner reſide and manifeſt himſelf; and thus Daniel in captivity opened his window toward Jeruſalem, Dan. 6. 10. Now he that ſhould thus come to God; what is it for? Not only for deliverance, but alſo to confeſſe ſin, the cauſe of his miſery; and if ſo, then muſt he be truly grieved for his provocations of the moſt holy God, and this could not be without promiſes, and purpoſes of a Reformation.

Now I need not ſtand to prove what I before mentioned, that whoever is thus affected ſhall, if not be freed from the temporal Affliction he lies under, yet, be ſecured from the hurt of it, and have greater bleſſings beſtowed; this, I ſay, I need not ſtand to prove, the Scripture being everywhere ſo full of Examples and Promiſes that demonſtrate it. And indeed it is fully evidenc't in the very tenour of the Covenant of Grace, which aſſures Pardon, and Salvation, and all things truly good for us, upon the Condition of our coming to, and receiving Chriſt; which none can do, but they who are ſenſible of their need of him, who have ſeen the evil of ſin, both as to its nature and effects, and are deſirous to be delivered from the guilt, and pollution; and this ſenſe of ſin, and averſion from it in heart and life, is true Repentance, and upon condition of this it was that Soloman pray'd for, and God frequehtly Promiſeth Mercy, and particularly ſee his anſwer to this very Prayer, and the Promiſe he made to grant it, 2 Chron. 7. 13, 14.

Wherever then the Judgments of God, are more Eminently Inflicted on a People, it is a ſign there are ſome hainous tranſgreſſions which have deſerved them. If the Plague, or any ſuch Calamity, ſeize a Nation, it ſpeaks this much, that there is a Plague in the hearts of that People; ſome ſuch wickedneſſe which provok'd God, to pour out his Wrath upon them. Sin is as the body, ſuffering uſually as the ſhadow that attends it; the one is as fire, the other as ſmoak that proceeds from it. Wherefore by the putting away of ſin only, can we eſcape the threatned wrath, or reſcue our ſelves out of that we feel. This is very plain, if the knowledge and removal of the Plague of our hearts, conduce to our Recovery, then our being ſeiz'd with it was our miſery: and therefore the Cauſe being removed, the Effect will follow. If the entertainment of Sheba into Abel, bring Joab and an Army againſt it, then to deliver him to them is the only way to procure their departure, 2 Sam. 20.

Theſe ſeveral Truths then are plain, and the words we have taken notice of naturally afford them.

1. That God is the Supream efficient cauſe of all the Sufferings we lie under. p. 10Is there Evil in a City, (of Affliction that is) and hath not he done it?

2. It is for the Sin of a People, that God lays theſe ſufferings upon them.

3. It is a moſt proper ſeaſonable Duty, in times of ſuch Calamity, to make enquiry into our wayes, that we may diſcover what is moſt likely to be the Cauſe; What is that Achan that trouble us? This is the great thing whereof we are call'd in the day of adverſity to conſider; and accordingly, the moſt of my buſineſs in my following Diſcourſe, ſhall be the practice of this Direction: for I ſhall not particularly handle any of theſe Obſervations.

4. If we finding out ourſin, bewail and abhor it, put it far from us, and betake our ſelves to God for mercy and pardon, then will he hear in heaven, and forgive; remove from us our Miſeries, and reſtore his Loving-kindneſs.

I ſhall only anſwer one Objection by the way, and ſo paſs on to what I chiefly deſign. Some may ſay, they have been ſenſible of, and in ſome meaſure humbled for ſin, and yet notwithſtanding, have been held under as ſharp and as long ſufferings as others. Here we muſt diſtinguiſh (1) betwixt National and Perſonal Judgments: (2) betwixt the Ends and Reaſons why they are inflicted: (3) betwixt the Croſs and the Curſe of it. And ſo I anſwer.

(1.) If the Judgment be National, as Sword, Famine, Captivity, ſome great Mortality, and this ſent for a National common Sin, it cannot here be expected, that the Humiliation of ſome few particular Perſons ſhould always ſerve for the averting ſuch Calamities. Nay, the Righteous themſelves may be involved in them; as we find there were many good Men carried captive with the reſt into Babylon, amongſt which, were Daniel, and the three Children. Indeed ſometimes we read of one or more ſtanding in the gap, and preventing a deluge of wrath, as Moſes oft did, but there was then alſo ſome kind of general Humiliation; for of the people, its ſaid, When God ſlew, then they ſought him▪ Pſal. 78. 34. And though Moſes prevailed thus far, that they might not utterly be deſtroyed, yet very ſore Judgments were frequently laid upon them. Noah deliver'd himſelf and Family only, not the old World. Lot himſelf and Children, but not Sodom and Gomorrah; though then God graciouſly condeſcended to have ſpared them all for the ſake of Ten righteous Perſons, could they have been found amongſt them. But at another time, ſo great and general were the Sins of the Jews, That God tells this Prophet, Though Noah, Samuel, and Daniel were there, they ſhould only deliver their own ſouls, Ezek. 14. 14. Ordinarily, 'tis an Humiliation in ſome competent meaſure proportion'd to the ſin which muſt appeaſe the wrath of God broke out upon a people. When all Nineveh had ſinned, and was threatned, it muſt be a general Repentance that could prevent the Execution of thoſe Threatnings.

(2.) Though particular Perſons may not by their Reformation procure p. 11mercy to a whole Land, nor yet free themſelves from the outward ſtroak which lights upon the Body of the Nation, yet ſhall not their labour be loſt, but God will have a ſpecial eye to them in the common Ruin; and what is in wrath to others, ſhall be in love to them. They ſhall have either ſuch preſervation from, or deliverance out of the temporal Calamity; or ſuch ſupport in, and advantage by it, that they ſhall have abundant reaſon to acknowledge, that their Repentance and Supplications were not in vain. Fear not, poor Chriſtian, if thou be but a mourner in Zion, one whoſe heart bleeds for thine own and others tranſgreſſions; though thy Dwelling be in the midſt of profane, rebellious Sinners, yet thou ſhalt not be loſt in a croud. It is not the Oaths, and Blaſphemies, and Crying Sins of thoſe about thee, that ſhall drown thy Prayers: but God will hear, and one way or other graciouſly anſwer them. If thy Soul, thy everlaſting Life be given thee for a prey (as a temporal Life was promiſed to Ebedmelech, Jer. 39. 19. and to Baruch, Jer. 45. 5) thou haſt ſure no reaſon to complain. What though the ſame Diſeaſe, and Death ſeize thee, as doth them? It comes not for the ſame Reaſon, nor ſhall it have the ſame effect. What though thou waſt carried in the ſame Ship with Traitors into another Countrey, where they are to be executed, and thou advanc'd to the higheſt Dignity, was this any hurt to thee? If Death take thee from the preſſures of all ſorts, under which thou maiſt now groan, and from the Evil to come, and tranſlate thee into the glorious Preſence and full Fruition of the Ever-bleſſed God, this is ſure a different thing from being ſnatch't away from thy happineſs into the ſociety and torments of the Devil and his Angels. Wherefore thou haſt good reaſon to acknowledge Gods diſtinguiſhing mercy in thoſe his dealings with thee, which to ſenſe may be the ſame with what others meet with. I might add alſo the ſpiritual advantages which accrue to the Godly by Afflictions ſanctified, but the other contains this in it, and much more.

(3.) Thy Afflictions may perhaps be more for Trial, than Puniſhment; and ſo may be continued, notwiſtanding thy endeavour to find out and forſake ſin; but when they have wrought that particular End for which God ſent them, they ſhall be removed. Or they may befall thee for the Cauſe of God, and a Teſtimony of a good Conſcience, and then thou haſt more cauſe to rejoyce in them, than impatiently to ſeek their removal. Whatever they be, ſee thou make this uſe of them, to be more deeply humbled for, and ſet againſt ſin, which is remotely at leaſt, the cauſe of all Suffering; and to demean thy ſelf patiently and ſubmiſſively under the mighty hand of God, and in his due time he will exalt thee.

It being then evident, That the knowledge of Sin is ſo neceſſary to the removing the heavy hand of an offended God from off an afflicted Nation, p. 12Surely, the great Work we are all call'd to in this day of our ſore Viſitation, is to give all diligence to know why it is that God contendeth with us; and wherein we have incenſt him thus, to pour out his wrath upon us; that ſo we turning from our particular ſins, he may turn away his anger, and comfort us. And in order to this, it is the duty of every one, who is an Inhabitant of the Land, in the firſt place to call himſelf to a ſtrict account, and impartially to look into his heart, and review his life, and ſee what he hath done towards the haſtening theſe Judgments upon us, and accordingly apply himſelf to God, to do his utmoſt for their removal. Every man hath brought a faggot to the kindling of the Common flame, wherefore every man ſhould bring his bucket to quench it. And here let me warn every ſoul to beware of a moſt dangerous temptation, wherewith its like they'l be aſſaulted, to wit, to think but very meanly, and ſleightly of their own particular ſins, as if they had little or no influence, to the bringing on us ſuch grievous Calamities; and that partly out of ſelf-love, which makes us very tender how we accuſe our ſelves, and ready to extenuate all our own faults; partly, becauſe we may yet be free from the ſmart, and therefore take but a cold ſuperficial view of our ſelves; and partly, becauſe when we look upon the evils in groſſe under which the Nation lies, we can diſcern no proportion betwixt them, and our perſonal offences, and this comes much from our ignorance of the hainous nature of the leaſt ſin. Now reflect on thy ſelf, Reader, and tell me, Haſt thou not been very ready in the general to cry out, That 'tis for the ſins of the Nation we are now afflicted; and to flie out very bitterly againſt this party, or that; this abuſe, and the other corruption in Church or State, but in the mean time, haſt been very backward, to charge and accuſe thy ſelf, as thou oughteſt, as if thou waſt not a member of this ſinful and ſuffering Nation. Let thy Conſcience anſwer whether this hath not been thy way, and judge whether this be a juſt performance of thy duty. If every perſon thus ſhift it from himſelf, where will Repentance be found, and what's like to become of us? If there were an Army to go forth againſt the Enemy, and one perſon ſhould draw back, and ſay, what can he do? He cannot be miſt in ſuch a Multitude, nor can he do much againſt ſuch a numerous force, and therefore deſires he may ſtay at home; and another come, and uſe the ſame excuſe, and ſo a third; and at length all that have the ſame reaſon, (which indeed every man may pretend to) what's like to become of the War? And yet alas! how doth this ſenſeleſſe Objection, generally prevail in the World, in a caſe ſomewhat different from this, viz: hindring that couragious Zeal, and Induſtry, for the promoting of Religion, and for the deſtruction of the Devils Kingdom, which beſeems every Member of Chriſt hat is liſted into his ſervice, by the Baptiſmal Covenant, wherein he was p. 13engaged to fight under the Banner of Chriſt, and that without putting in this Condition, that he ſhould have good ſtore of Company to joyn with, and back him: for without this he may come off a Conquerour. But yet now cries one, What can I do againſt an overflowing torrent of wickedneſs? what can I, a weak, and ſingle perſon do, for the advancement of Holineſs, againſt a wicked raging multitude? what canſt thou do? why, thou canſt ſtrive and dye, canſt not? But what then, ſhall no-body do any thing, becauſe every man is but one, and hath many difficulties to encounter? Or wilt thou therefore do nothing, becauſe thou canſt not expect a ſucceſſe anſwerable to thy deſires? Or may we not joyn, and unite our ſtrength, and all ſet to a ſhoulder, for the carrying on of the work of the Lord? Be ſure thou ſhalt always have difficulties to try thee: for 'tis thy heart God calls for, he needs not thy hands. Why, Man, if thou waſt alone in all the World, having ſuch a Leader and Captain as Chriſt, wouldſt thou not ſtick to his Cauſe, and keep to his Colours, and die fighting? If not, thou deſerveſt not the name of a Chriſtian. And if there be ſo few who ſeek the things of Chriſt, with how much more vigour and reſolution ought thoſe few to beſtir themſelves; and not alſo forſake their Lord, becauſe the reſt of the world do? but ſtill they ſhould imagine they hear the awakening words of Chriſt to his Diſciples, ſounding in their ears, What, will ye forſake me alſo? But this was a digreſſion.

Let not then, I ſay, the conſideration of thy being a ſingle perſon, abate any thing of the meaſures of thy Sorrow for Sin: for if all do thus, as all may have the ſame ground, there will be none found to charge ſin on themſelves, and acknowledge Gods Juſtice in all his ſharp diſpenſations.

Wherefore, whoever thou art, into whoſe hands theſe lines may fall, my earneſt requeſt to thee, yea, my ſtrict Injunction, is this, that thou preſently get alone, and ſoberly ſit down to the intent ſtudy of thy ſelf: Beg of God, to help thee in this work, and do thou endeavour with all faithfulneſſe, as in his ſight, who will ſhortly Judge thee before all the world, to rip open to thy ſelf all the baſeneſs that hath been lodg'd in thy heart, all the luſts that have been entertained there. And Conſider well thy Life, what known Sins thou haſt been guilty of, what Duties thou haſt omitted. And then with all ſpeed and ſeriouſneſſe, betake thy ſelf to God, acknowledg thy own vileneſs, plainly confeſs, that 'tis this or that thy ſin, thy looſneſs, thy covetouſneſs, thy pride, idleneſſe, or voluptuouſneſſe, that may have helpt forward his anger. And own it as a token of undeſerved Grace, that all manner of woes have not ſeiz'd upon thee, in thy own perſon; that whilſt ſo many are Afflicted, and taken out of the world before thee, thou haſt warning and leave to prepare, for what may befall thee. And ſee that thou labour to repreſent ſin to thy ſelf, with all its heightning circumſtances, p. 14and aggravations, that the review of it may more deeply affect thee; help thy Meditations with thoſe doleful miſeries ſo many now lie under, and that in part for thy ſins, which yet are but the beginning of woes to the impenitent; and then think, if theſe are no jeſting matters, what is the ſin that procur'd them: Think of that matchleſs Love, that continued Patience, that clear Light, thoſe great Engagements, Purpoſes, and frequent Promiſes, that thou haſt ſinned againſt; till at length, theſe Conſiderations work thee to ſuch an apprehenſion of ſin, that thou canſt not conceive of any ſuffering ſuited to its demerit, but the everlaſting wrath of the moſt dreadful Majeſty: and till thou acknowledge not only thy contributing to the preſent calamity▪ but that if the reſt of the Nation had been like thee, it would ſurely have been all in flames before now.

Be ſincere and thorow in this humiliation of ſoul, and take heed of neglecting any ſuch Conſideration as may help on the ſame. Review thy Self, thy Place, and Relations, and what in them was expected from thee, which thou failedſt in performing, and accordingly lay it to heart, and judge and condemn thy ſelf and behaviour. If in any place of Honour and Service, thou haſt not improved thy intereſt for the rooting out of Sin, and advancement of Holineſs, account thy negligence aggravated by the greatneſs of the Talents thou waſt entruſted with. Waſt thou a man of Wealth, Wit, Power; a Magiſtrate, a Miniſter, a Maſter of a Family? Take a ſtrict account of, and humbly bewail thy unfaithfulneſs to thy ſeveral Truſts, and thy careleſneſs of thoſe duties which thy place did peculiarly engage thee to.

And do not think when thou haſt diſcovered, and confeſs'd ſin, that then thy work is over, as if▪ by thy formalities thou hadſt purchaſed to thy ſelf a diſpenſation to continue in it; like many, that think they ſerve God ſufficiently by going to Church, and ſaying their Prayers, and in the mean while make this their ſerving him, but a kind of indulgence for their ſinning againſt him.

But when thou haſt made this progreſs, thy next work in order to the obtaining of a Pardon, is, ſeriouſly and deliberately to reſolve upon the putting away far from thee every known ſin, upon mortifying thy deareſt luſts, and upon a faithful performance of thoſe duties common to all Chriſtians, and thoſe thy Talents or Relations call for. If thou haſt been a debauch't, or covetous Perſon; a careleſs Miſpender of thy money or time; an Extortioner, or Oppreſſour; a racking Landlord, or cheating Tradeſman; a Sabbath-breaker, and Neglecter of Duty to God, publick or private; or haſt liv'd in any the like ſins, enter now into a ſolemn Covenant with God, that by the aſſiſtance of his Almighty Grace, thou wilt never more allow thy ſelf in ſuch a courſe of Impiety. If thou haſt abuſed thy p. 15Riches, and laid them out only in making proviſions for thy own or others luſts; If thou thoughteſt thy Dignity above others, did diſpenſe thee a liberty of ſinning without controll, and accordingly haſt miſimprov'd it; If thou haſt been unfaithful in the execution of Juſtice, with which thou waſt entruſted, neither looking after ſin to puniſh it, nor puniſhing it when it was revealed to thee, but haſt rather been a Terrour to good works, than to evil; If as a Miniſter, thou haſt been regardleſs of the ſouls of thoſe committed to thy overſight, only ſtriving to enrich thy ſelf, not better thy people, practiſing thoſe ſins thou haſt preach'd againſt; Or, if as Ruler of a Family, thou haſt been negligent, not ſetting up the Worſhip of God in thy Houſe, but gone from one day to another without ſo much as a ſerious Prayer, nor haſt inſtructed thy Children, nor Servants in the fear of the Lord; whatever, in a word, thy truſt and unfaithfulneſs to it hath been, confeſs and lament the ſame, and reſolve for the future to do thy utmoſt to diſcharge thy duty, to anſwer and fill up thy ſeveral Relations.

And here again, let not any inſiſt on that ſilly Objection before mention'd; What can my repentance do to the diverting of Judgments that flow in upon us like a deluge! For if all, I ſay, uſe this, who is it muſt pacifie Gods wrath by their Reformation? But, if thou for thy part wilt practiſe what I have here curſorily directed, thou knoweſt not but others may do ſo alſo; and ſo, if every one would ſet to this Work, thy Cavil would be wholly ſilenc'd and anſwer'd. But again, thou wouldeſt grant it to ſome purpoſe for the whole body of the people to joyn in hearty humiliation and amendment of their wayes, and know, that as to the greateſt benefit that would accrue to a Nation by ſuch a general repentance, thou ſhalt procure it to thy ſelf by this perſonal performance of thy Duty; that is, either the Affliction it ſelf ſhall be kept, or taken off thee, or laid on in ſo much mercy, that thou thy ſelf ſhalt, either here, or in another World, bleſs God for the the ſame. And I hope this advantage is not inconſiderable, when on the other hand thou remembreſt, how certainly thy impenitence will cauſe thy everlaſting, as well as temporal ruine. And take notice from the Text, That God will render to every particular man according to his wayes; but this I have before ſaid ſomething to.

Oh that now there were in us all ſuch reſolutions unfeignedly to ſearch our hearts, and reform our lives, and with our whole ſouls turn to the Lord our God, from whom we have revolted! What bleſſed Effects ſhould we find of this wiſe and dutiful demeanour! Oh that I knew how to perſwade poor ſouls to this courſe, before their deadly enemy, who now doth all he can to harden and ſtupifie them, ſhall be fully ſeiz'd of them, paſt all poſſibility of a delivery; then ſcorning at all our endeavours, and challenging us to do our beſt for the reſcue of ſuch undone ſouls, who p. 16muſt be tormented by him, by whom they would be ruled. But if thou art ſo far perſwaded of the reaſonableneſſe of this duty I have been preſſing upon thee, that thou art deſirous to know thy Self and Sins, wouldeſt gladly find out, that thou mighteſt expel the plague of thy own heart; that I may do ſomething farther to help thee in thy Self-examination, I ſhall briefly endeavour to diſcover what thoſe ſins in our Nation are, for which eſpecially we are now plagued by the viſible hand of God: And the Lord awaken us all ſeriouſly to lay to heart, and remove them far from us, that ſo God having accompliſh't his own deſigns upon us, may lay by his Rod, and ſhew us his wonted favour. And let me beſeech thee, Reader, to accompany me with thy Conſcience, and let thy eye ſtill be turned off from the Book upon thy ſelf, and if thou ſeeſt thy own actions deſcribed, cry out, Guilty, guilty, I am the man; and ſo proceed in thy duty, as I have before directed, and ſhall not again repeat, except on the By.

In the proſecution of this deſign, I ſhall ſay ſomething, 1. Of thoſe notorious crying ſins which are to be found amongſt us; of which, I ſhall need to ſay the leſſe, becauſe they are ſo viſible upon us, and ſo readily acknowledged to be what they are, and becauſe ſo many Books are written to ſhame and ſuppreſs them. 2. I ſhall proceed to lay open ſome ſuch abuſes and corruptions amongſt us, which are not only ſinful in themſelves, but alſo in part, ſecret cauſes of the former, which yet perhaps may not be apparent to, nor acknowledged as ſuch by all.

And once again, let me deſire every Reader to place himſelf, as at the Bar of God, and ſo to paſſe a true judgment upon himſelf; and not to quarrel with the Phyſitian, inſtead of falling out with the diſeaſe; nor be more averſe from hearing the diſcoveries of the plague of his own heart, than he would be to hear his Phyſitian tell the Symptoms of the Plague, to convince him he was ſtruck with it, whil'ſt all this was but in order to his recovery. Whoever thou art that are guilty, 'tis thou haſt wounded thy ſelf; I would willingly ſhew thee thy Sores, that they might in time be healed; if thy reſolution not to have ſearch't into them, make them uncurable, though I may never have thy thanks for the offer of my help, yet I know whom thou wilt accuſe as the cauſe of thy deſtruction, which I would fain have prevented, and ſhall do what I may in order thereto.

1. In the Front of thoſe Abominations under the Effects whereof we groan, we may well place Adultery, Fornication and Laſciviouſneſs, whether we conſider the provoking Nature, or the Commonneſs hereof amongſt us. This is a ſin we often find attended with exemplary puniſhments in Scripture; for this, together with their Idolatry, we read of a Plague inflicted upon the Iſraelites, Numb. 25. whereof dyed 24000. For Davids commiſſion of this but once, it was threatned to him, That the Sword ſhould p. 17never depart from his houſe, 2 Sam. 12. 10. And in the New Teſtament eſpecially, how frequent are the prohibitions, and how ſevere the threatnings denounc'd againſt it? Whoremongers and Adulterers, in a peculiar manner, God will judge. And for theſe things ſake eſpecially, we are told, comes the wrath of God upon the children of diſobedience. How ſtrict is our Saviours Expoſition of the Seventh Commandment, making a luſtful glance the breach of it? And upon the mention of that, immediately follows the threatning of the whole body being caſt into Hell, without the cutting off the right hand, and plucking out the right eye, the ſubduing the deareſt luſts, and renouncing the ſweeteſt ſins, Matth. 5. 28, 29, 30. With what repetitions of the ſame do we find it mentioned, where it's ſpoken againſt, inculcated again and again, to take the deeper impreſſion? And when the luſts of the fleſh are named, uſually this is reckoned for the greater part of them in various expreſſions, ſignifying much what the ſame thing, Coloſſ. 3. 5. Mortifie therefore, &c. Fornication, Uncleanneſs, Inordinate Affection, Evil Concupiſcence, Eph. 5. 3, 4. Gal. 5. 19. Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Ʋncleanneſs, Laſciviouſneſs. This ſin we find much aggravated by the Apoſtle, 1 Cor. 6. 13, 14. to the end; as that which in a particular manner defiles a man, and renders him indiſpoſed for the in-dwellings of the Holy Spirit. This loathſom wickedneſs doth eſpecially ſoften and brutifie men, and ſinks them from God into the ſenſitive life, and ſtupifies the higher parts of the Soul, and renders them unqualified for a converſe with that God, who commands all that will approach him, To be Holy, as he is Holy. And this is a ſinne which upon many accounts, breeds as much confuſion and diſorder in the world, as it does in particular mens Souls: It muſt needs therefore incenſe the moſt High God, to ſee his creatures endued with reaſon for the governance of themſelves, to whom he hath preſcribed Rules for their walking, to degenerate into ſuch effeminate impotence, as to be hurried away by their own luſts, to ſuch beſtial uncleanneſs.

But alas! How notoriouſly infamous is our Nation grown for filthineſs and lewdneſs! It cannot now be charged on the Pope alone, That Publick Stews are erected within his Juriſdiction; only yet here's this difference, Thoſe are (if Hiſtory, and Common Report ſpeak Truth) Licenc't: Ours are not demoliſh't. Nor yet perhaps are ours ſo publick, or certainly known, but yet too publick they are, to the diſgrace of our Nation, and Holy Profeſſion. Inſomuch that one would think Ʋenice was loſt from its foundation, and floated into England. It is not the loathſomneſſe of that diſeaſe which in a juſt judgment attends it, that will deter men from this more loathſom ſin: Yea, ſo common is it grown, that by many 'tis look'd upon as a very light matter, no way ſo hainous as God and his Preachers p. 18would make it. And they are ready to cenſure his Laws as ſevere, for not allowing them the priviledges of Bruits; ſo ſtrangely doth frequency in ſin, wear out the ſenſe of it! And a ſenſual life doth even blind the underſtanding, and bribe the Conſcience; till at length with much ado, men almoſt perſwade themſelves, that they may do what they have often done, and are reſolved ſtill to perſiſt in. Whoredom, Wine, and new Wine take away the heart, Hoſ. 4. 10, 11. Even in a Literal ſenſe, the Spirit of Whoredoms cauſe men to erre. And can it ſeem ſtrange, if at length God make uſe of Arguments, which ſuch brutiſh creatures themſelves are capable of, to prove to them, That their filthineſs is highly provoking to his glorious Majeſty, who is of purer eyes, than to endure to behold the leaſt iniquity. His Word condemned this before, as plainly as it could ſpeak; but vile Wretches, whoſe Senſes are their Maſters, would not underſtand it; they acknowledged not his Commands, they either believed not, or would not conſider his threatnings; his promiſes of an everlaſting glory, were too thin and ſpiritual for them to reliſh, or be allured by. What tell ye them of Rivers of pleaſures at Gods right hand? They muſt have their dirt to tumble and wallow in. Take thoſe who will for them, they muſt have their Chambering and Wantonneſſe, and luſtful dalliances. Nothing muſt go for reaſon, with them which contradicted their ſenſual deſires; and is it not juſt, they ſhould then be dealt with ſutable to their Natures? That ſince nothing elſe would do it, Senſe and feeling may at length aſſure them, their ſweet and pleaſant ſins are a diſpleaſure to God, and moſt pernicious to themſelves: And if neither ſeeing the beginning of Gods wrath upon others, nor feeling it themſelves will prevail with them, God hath judgments in ſtore that ſhall extort from them, will they, or will they not, moſt paſſionate and hearty acknowledgments, that whileſt they were ſatisfying their Luſts, they were moſt ſtudiouſly contriving their own ruine, and treaſuring up wrath for themſelves againſt the day of wrath. If neither Poverty, nor Shame, Pox, nor Plague can bring them to ſuch a confeſſion, Hell ſhall bring them to this, and much more.

But as if we were not content with thoſe ordinary ſins of Adultery and Fornication, 'tis reported that we have amongſt us, beſide the effeminate, abuſers of themſelves with mankind alſo. This in Italy had been no ſuch monſtrous thing, but can it be accounted leſſe in England? Both Heathen and Popiſh Rome indeed, hath ſtill been infamous for this, amongſt other abominations; and thence 'tis moſt probable, we have derived Sodomy, as well as Popery. And 'tis well, if … all other projects, for the promotion of Holy Church, this be … to debauch our Gentry, the better to diſpoſe them for the embracing of t…at Religion, which can afford them Indulgences at ſo cheap a Rate. Now let any man but ſeriouſly conſider the p. 19Holineſſe of God, his Infinite purity and juſtice, and withall reflect upon his Omnipreſence, his All-ſearching eye that is upon the moſt ſecret actions; think but how he hath been a Witneſſe of all that Lewdneſſe that hath been committed in all places, in the greateſt privacies and retirements, not bars and bolts could keep him out, not drawn curtains, nor the darkeſt night could hide impure ſinners from his view; conſider we but theſe things, and ſhall we wonder if for theſe wickedneſſes the Lord be wroth with us, and pour out the Vyals of his fury upon us? How juſtly might God take up the complaint againſt us, which he did againſt Iſrael, Jer. 5. 2, 8. When I had fed them to the full, they then committed Adultery, and aſſembled themſelves by Troops in the Harlots houſes: They were as Jed Horſes in the morning, every one Neighed after his Neighbours wife. And what follows, ver. 9. Shall I not viſit for theſe things, ſaith the Lord? and ſhall not my ſoul be avenged on ſuch a Nation as this? And oh now, that all thoſe, whoſe Conſciences condemn them for theſe things, would preſently ariſe, and take ſhame to themſelves, and do no more ſo wickedly, leſt worſe things yet befall them. And the good Lord awaken thoſe that are in Authority, to greater vigilance and induſtry for the future, in ſearching after, puniſhing and ſuppreſſing this Impiety wherewith we are ſo polluted; that the Viſitation now upon us, which hath ſo much the ſame cauſe with that laid on the Iſraelites, Num. 25. may alſo have the ſame ſpeedy and effectual cure, which we may read, Pſal. 106. 29, 30. Thus they provok't him to anger with their inventions, and the Plague brake in upon them. Then ſtood up Phinehas, and executed iudgment, and ſo the Plague was ſtayed.

The two next Sins I ſhall mention, may paſſe for Appendices to this firſt, as having been too apparent promoters of it; which yet if they were not, may upon other Accounts be deſervedly reckoned amongſt the provoking ſins of the Land.

2. The former, is the Licentiouſneſſe of the Stage, where wickedneſſe, and amongſt other ſorts, wantonneſſe is more effectually taught, than it is decryed in the Pulpit. Let their Favourers talk what they will, of their advancing Virtue, and ſhaming Vice, I ſhould put it amongſt one of the wonders of the Times, to hear of any man Reform'd by a Play. If to hear others, be the way to make men leave them; if to hear the Sacred Name of God profaned, his Word jeſted with, Religion it ſelf derided, be the way to make men Devout; if to hear Laſcivious Diſcourſe, and ſee Impudent Perſons and Actions, be the way to get Modeſty, then let us all flock to the Play-houſe. And next, from the ſame Reaſon, let Youth be brought up in a Brothel-houſe, to learn Chaſtity; at a Tavern, to avoid Drunkenneſſe; at a Gaming-houſe, to keep them from Curſing and Swearing. I have heard but few count it any great wiſdom in that Nation, where they were wont to p. 20make their Servants drunk, to ſhew their Children the odiouſneſſe of it; and ſurely there was leſſe charity in it, to make ſome commit wickedneſſe, that they might prevent it in others. But when Vice ſhall be repreſented, yea, and commendably too, 'tis very great odds; but that they will ſoon turn Actors when they are gone away, who were even now Spectators of it. What is to be learn't at the Play-houſe, let the Converſations of moſt that plead for, and haunt them, evidence. And from the Lives, to the Conſciences of the greateſt Admirers of a Play, do I appeal, Whether ever they got any real good from them, and whether they have not oft got evil. The precious time that is miſpent either in ſeeing, or afterwards talking of them, is not to be look't on as a thing of nothing; however it be ſleighted by thoſe wretched Sotts, that knowing neither God nor themſelves, have more time than they know well what to do with, and therefore are glad to run to their Playes and Sports, for nothing elſe but to help them away with it; and let not ſuch complain, if a Plague at once eaſe them of all that trouble, and carry them into an Eternity, where they ſhall never more have one of thoſe precious moments which here they were weary of, and knew not how to improve. And if they knew nothing they had to do here, but pleaſe themſelves, God will caſt them into a world, where he will find them employment enough, but of ſuch a nature, that they ſhall wiſh a thouſand and a thouſand times over, that they had ſpent all their dayes in the greateſt diligence and ſtrictneſſe to have prevented it. Let the giddy careleſſe ones of the world cry as long as they will, What hurt is there in this, or the other Recreation or Merriments, that only waſts their time? If there was any hurt in the fire and brimſtone that fell upon Sodom, that which caus'd it, was no ſuch harmleſſe thing; and amongſt the ſins of that City, abundance of Idleneſſe is nam'd for one, Ezek. 16. 49.

Again, were it nothing elſe but that vanity and frothineſſe of mind, and unfitneſſe for all Religious duties, which Playes naturally produce, I think this was enough to make all Sober perſons regard them as little better than Peſt-houſes: And had our Gallants look't on them as ſuch, and accordingly ſhun'd them, they might not have had occaſion to avoid thoſe which are more dreadful, but leſſe hurtful. Would our wanton Youth, and idle Dames have kept out of theſe places of Infection, where Folly and Lightneſſe tainted them both by their eyes and ears, there might have been no ſuch infected places, which they are now ſo careful to avoid. For my own part, I muſt needs ſay, That I took it for a diſhonourable Reflection upon our Engliſh Prelacy, which a modern Poet makes his obſervation, in a Preface to a Book of Comedies, put forth in theſe late times, That Biſhops and Playes went down together. And ſure, if they could have hindred it, 'tis as little for their Honour, that they have both been reſtor'd together. I can ſcarce (but that p. 21I ſhould prevent my ſelf) forbear crying out, when Preachers mouths are ſtopt; and Players opened, What ſad effects are like to follow! Surely the Primitive Chriſtians, whoſe moroſeneſs in refuſing to behold the Romane Spectacula (whatever difference there may be betwixt them, and our Stage-plays) was one great crime objected againſt them, would not have thought ſuch lewd and immodeſt Shews agreeable with their Profeſſion. But what talk I of them, a company of ſullen ſouls, much what like the people, we are wont to laugh at for Puritans? It is not my buſineſs now to argue, what a Play is in it ſelf, or what it may poſſibly be refind'd to; but I ſpeak of them with all thoſe corruptions with which they are now attended. And I would hope the ſame policy, a little more improv'd, which hath ſhut up the Play-houſes now, to prevent the ſpreading of the Infection, will keep them ſo, to hinder its return: Whoever may be diſpleaſed with this motion, I am very confident, God is not, and then I am indifferent who is.

3. The latter of the two Sins, which I mention'd, as related to the firſt Particular, is Pride; and here amongſt all the ſorts of it, which might very well deſerve our notice, and with which no doubt God is provok'd, here I mean eſpecially Pride of Apparel: a Sin grown either ſo impudent, or ſo univerſal, that our Pulpits do of late days ſeldom meddle with it. I am ſometimes ready to think, Miniſters are aſham'd to concern themſelves with ſuch low and ridiculous things; (though I wiſh they are not ſilent for fear of offending their fine Hearers, which may chance to be of the beſt in the Pariſh.) But if people will be ſo ridiculous and vain, and manifeſt ſuch childiſhneſs and folly, ſurely their Teachers muſt follow them, and condiſcend to diſcover to them all their miſtakes, and the ſubtle ways of the Deceiver of ſouls, who is very ready to play at any game for the ruine of poor Creatures; and holds more in his ſlavery by this very vanity we are now inſiſting on, than is ordinarily thought: we may find the great Apoſtles not thinking it below them to give Precepts in this matter, 1 Pet. 3. 3, 4, 5. Whoſe Adorning, let it not be that outward adorning of plaiting the hair, or wearing of gold, or putting on of apparel, &c. ſo alſo 1 Tim. 2. 9, 10. In like manner alſo, That women adorn themſelves in modeſt apparel, with ſhamefaſtneſs and ſobriety, not with broidered hair, or gold, or pearls▪ or coſtly array; but, which becometh women profeſſing godlineſs with good works. Which commands how they have been violated, it concerns the guilty to lay to heart. As I would not be thought of their Opinion, who place their Religion ſo much in Meats, Drinks, or Apparel, whether Papiſts in the former, or Quakers in the latter; ſo I am as far from thinking, that Religion extends not to theſe things: for though it be ſeated in the heart, it gives Laws to the outward Man. I rememember, it is an Obſervation of a moſt judicious and learned Divine, That few of thoſe Errours or Sects that have p. 22roſe up amongſt us, but have call'd upon us, to have regard to ſome neglected truth or duty, as he inſtanceth in ſeveral; And to adde one more, I think the Quakers are riſen up, keeping ſuch a ſtirre about Ribbonds, cuffs, and lace, and ſuch like things, to ſhame and condemn all, eſpecially the more ſtrict profeſſours of Religion, for that very great liberty they have aſſum'd to themſelves in their bravery, gaudineſs, and changeableneſs of Apparel. Had the Profeſſours of theſe latter times, made thoſe of the former (who were yet as careful of their hearts as any) their patterns in this matter, they had ſpoil'd the poor Quaker of half his Religion, and not given him an occaſion to bring up a Sect, that ſhould go in plain and modeſt cloathing. But wiſe are they who ſhun both extreams.

Doubtleſſe, this Pride in the outward man, is no ſuch a ſleight matter as 'tis commonly made. See Iſa. 3. 16. Becauſe the Daughters of Zion are haughty, and walk with ſtretch'tforth necks, and wanton eyes—Therefore will the Lord ſmite with a ſcab the crown of the head of the Daughters of Zion. And have we not had multitude, ſuch walking in our ſtreets? Read on that Chapter from the 16 verſe to the end, and tell me then whither God take not notice of, and is not diſpleaſ'd with this vanity, and curioſity in apparel. Is not this indeed to be proud of our ſhame, ſince cloaths themſelves had not been uſ'd, but for that ſhame which ſin introduc't? And I may well annex this to the ſin of wantonneſſe, both as diſcovering and promoting it: For what's the deſign of all that art, coſt, and pains that perſons beſtow upon attiring themſelves, but to appear handſome and well ſet out? And what's this for, but to couch others eyes to be fixt on them? what are naked breaſts, and painted, and ſpotted faces deſign'd for, but as trapans and ſnares for the wanton beholders? And the dreſſe it ſelf by the laſcivious is made but a more plauſible kind of Pander. It may be worth the noting, that the word rendred effeminate, foreign, 1 Cor. 6. 9. is joyn'd with foreign, and ſignifies ſoft clothing, Matth. 11. 8. which may intimate to us, that there is ſome relation betwixt ſuch clothing and effeminency. And whereas by the Texts above mentioned, it ſeems that women only were wont to be guilty of this folly; the delicate Youths of our time, will not ſuffer that Sex to engroſſe this ſin, and ſhame to themſelves, but are reſolved to go ſharers. Oh the intolerable expence of money and time, for the ſatisfaction of this baſe monſtruous Pride! How many naked backs might be cloathed with half that coſt, which is laviſh't to put a man in a fools coat, or to hang about them ſuch baubles, as may ſerve people to ſtare at? and let the guilty bethink themſelves how to anſwer this their Liberality upon their Luſts, in the day of ſevere account, when all Talents ſhall be reckoned for. By that time at the fartheſt, if they be not convinc't that perſons of Honour and Eſtates, had been better diſtinguiſh'd by their Examples of Charitableneſs, p. 23than by gaudy Garments, or rich Jewels, let me paſs for a falſe Prophet. Though I ſpe…k not this of thoſe Robes and Ornaments of the Magiſtrate, which are neceſſary for diſtinction ſake, and to acquire greater reverence to his place and perſon. But let all thoſe who are at ſo much charge in their Attire, to let the World know they are Some-body, remember this, That God entruſted them not with Eſtates for them thus to make ſhew of, but to uſe for his Service. And I think any body will ſay, that he's an unfaithful Steward with a witneſſe, who when his Lord hath given him money to lay out in neceſſary uſes, ſhall throw it about ſtreets, to let people know what ſtore of money he hath the keeping of: Thou who canſt condemn ſuch an one, ſee thou do nothing like him. Whoever thou art that haſt been guilty of this fault, ſurely thou wilt acknowledge this is a day that calls for the laying aſide of thy braveries and ornaments, and rather to cover thy ſelf with Sackcloth and Aſhes. But if yet thy Pride will not ſuffer thee to part with them, bethink thy ſelf what thy naked Soul ſhall wear in that place whither God hath expreſly threatned to turn the proud. Dives there muſt not have his Silk and fine Linnen, but inſtead of them, the purple flames are his unchangeable cloathing.

Is it any wonder then, if as the Iſraelites were plagued for worſhipping the Idol which was made of their Ear-rings and Jewels, Exod. 32. 3, 35. We meet with the ſame puniſhment for a ſin not much different, even for making ſuch Toyes themſelves our Idols. Strange judgments may well follow ſtrange apparel; yea, ſuch that wear it, God hath plainly threatned, Zeph. 1. 8. And what ſtrange apparel for both men and women have the Devil, Pride, and Fraunce help't us to? And they who caught this ſin one of another, pleading Faſhion for their Juſtification, are they not juſtly afflicted with a Diſeaſe that is Contagious too? The Spots which Pride and Wantonneſſe, thoſe plagues of the heart, ſent into the face before, are they not fitly puniſh't with Spots of another hue! Is it not exceeding juſt, that they who were ſo far fal'n in love with their comely Carkaſſes, that they were wholly devoted to deck and trim them; ſhould have ſuch loathſom Botches, and noiſom biles and Riſings upon them, as might convince them how little better than Carrion is that fleſh they ſo much pamper and adorn? And let them now think what pleaſure or eaſe is to be had from putting on their ſplendid fineſt Array, when the Plague-Sores ſhall be running upon them; even much-what the ſame that Herod had from his Royal Apparel, when he was eaten up of Worms, Acts 12. 21, 23. And if in ſuch a caſe they would have little mind to ſtand tricking and trimming them, let them know that the Ulcers and Sores of their polluted Souls, and proud hearts, call for as ſpeedy, and earneſt reg…rd, and deep humiliation; and were theſe once cur'd, ſuch vanities would be thrown aſide. The Lord grant all thoſe p. 24who ſurvive, may take warning in time, before their bodies are humbled to the Duſt, and their Souls to Hell, for their daring, impudent pride.

4. Another heinous ſin which hath overſpread our Land, is Swiniſh Drunkenneſſe and Gluttony: This alſo may well be joined with thoſe before mentioned, as being the ground and incentive of all other Lewdneſſe and wickedneſſe. But alas! How hath the Commonneſſe of this Vice, and mens cuſtom in it, taken away thoſe odious apprehenſions which Scripture helps us to, and all ſober men have of it? Oh, how are our Taverns and Alehouſes, in all parts of the Kingdom, frequented! How doth our whole Nation ſeem even ready to Reel into its own Ruines, being ſeized with the Vertigo of an Epidemical Drunkenneſſe? How Gentile, and faſhionable a thing is it now grown, for men to be drunk, in Civility to the Company they are engaged in? How many Tricks have they deviſed for the maintaining of this ſin, notwithſtanding the moſt expreſſe Injunctions and Proclamations to the contrary? Profane Cuſtom hath ſo overſwayed, That drinking of Healths, muſt be the Teſt of Mens Loyalty; and of their Reſpect to thoſe great Ones, to whom the beginner ſhall conſecrate his Bowl; as if a diſorderlineſſe, which ſcarce any Beaſt will be guilty of, muſt ſhew good Manners; and no man could be a good Subject to his King, which dare not Rebel againſt his God. Thoſe that dare, are valiant men indeed; but ſuch, as when it comes to tryal, will do little more for their Prince, than they do for their Maker. So general is this practice of exceſſive drinking grown, that both the Gallant and the Clown, Rich and Poor, Young and Old, yea, Women as well as Men, City and Countrey, are fadly infected with the ſame. In too many places, he's ſcarce accounted a good Houſekeeper, that let's his Neighbours go out of his houſe ſober. How can men entertain their Friends, or renew their Acquaintance, or drive any Bargain, without betaking themſelves to ſome Tipling-houſe? Yea, how frequently are Drinking-matches appointed, for no other purpoſe, but to pour down their Liquor? What multitudes are there, Who riſe up to drink ſtrong drink, who tarry at Night till Wine inflame them? Yea, to ſuch an height of wickedneſſe are we grown, that as if there was ſome excellency in ſinning, men ſtrive for the Maſtery in it; and to be able to drink down others, goes for a very Manly Faculty. Such enemies have we got to the Croſs of Chriſt, whoſe God is their belly, whoſe glory is their ſhame.

And is there not the ſame Reaſon, that our Crown of Pride, and the Drunkards of England ſhould be trodden down, as well as of Ephraim, Iſa. 28. 3. Is it not juſt, that they whoſe Intemperance hath often deprived them of their Reaſon, ſhould be taken with a Diſtemper that may ſtrip them of the uſe of it? That in thoſe very ſtreets where men have ſtaggered and fallen down dead-drunk, they ſhould there fall down ſtark-dead?

p. 25The like might be ſaid of Gluttony, and Luxurious Feaſtings, a ſin more confin'd to the greater Sort, who can make ſufficient proviſions for the fleſh, to fulfill the Luſts thereof▪ abundantly confirming what the Wiſe man hath told us, That the proſperity of Fools deſtroys them. And what a wiſer than he hath expreſly affirmed▪ though ſure believ'd but by very few, That Rich men do difficultly enter into the Kingdom of Heaven. How much money is expended but once, to furniſh the Tables of theſe gluttonous Epicures? How do they Sacrifice Gods Creatures meerly to their Luſts, eating only for pleaſure, and to keep themſelves alive from one Meal to another, without thinking of that Service they owe to God for all. They have lived in pleaſure, and been wanton, nouriſhing their hearts, as in a day of ſlaughter, as St. James ſpeaks, Chap. 5. 5. What hath been the Life of too many of our Gentry, but to eat and drink, and ſleep, and riſe up to play? Here's the improvement of the many ſpecial engagements God hath laid on them to honour him, that they of all will do leaſt to his honour. What an exact deſcription may we read of many of them, Amos 6. 3, 4, 5, 6. Ye that put away far the evil day, and cauſe the ſeat of violence to come near: That lie upon the Beds of Ivory, and ſtretch themſelves upon their Couches, and eat the Lambs out of the flock, and the Calves out of the midſt of the ſtall: That chaunt to the ſound of the Ʋiel, and invent to themſelves inſtruments of muſick▪ like David: That drink Wine in bowls, and anoint themſelves with the chief oyntments: but they are not grieved for the affliction of Joſeph. And there read on, you may find their doom: If men will bid their ſouls take their eaſe, eat, drink, and be merry, well may they expect quickly to hear, Your ſouls ſhall be taken from you. And when they are thus provoking God to anger with their eating and drinking, what wonder if his wrath fall upon them, whil'ſt the meat is in their mouths? If they ſo far forget their own natures, and the uſe of his creatures, as wholly to be devoted to the ſatisfaction of their raging ſenſual deſires, which they ought chiefly to have denied; and if like unprofitable burdens of the earth, they fed themſelves only that they might live longer to taſte the pleaſure of their delicious meats and drinks, how juſt is it that when like Swine they were fatted, they ſhould there be brought to the ſlaughter?

5. As the next provoking Sin which is rife amongſt us, I ſhall reckon Swearing, Curſing, and Profaning the moſt holy Name of the dreadful God. A ſin leſs excuſable than Epicuriſm, becauſe I know no ſenſe gratified with it▪ but though it be leſs beſtial, yet is it more Diabolical. Oh the horrid Oaths that have been daily belch'd out by the black-mouth'd Sons of Belial! Who almoſt could walk the ſtreets of the City without ſtopping his ears? Or elſe he was like to hear the Name of God abus'd; the Life, the Blood, the Wounds of our dear and precious Lord toſt too and fro, by the mouths of wretched Swearers. Who, that had heard all p. 26the Oaths and Curſes that were vented but in one day, in this one City of London, would not have admired, that their tongues, who were thus ſet on fire on Hell, did not ſet our whole Nation in a flame? Oh well is it for us▪ that our God, who is mercy it ſelf, rules in the World? How quickly would all created Patience, though meeting in one Perſon, be quite tired out, and worn away? Theſe helliſh Exhalations ſtreaming forth from the hearts and mouths of corrupted men, whereby they have aſſaulted even Heaven it ſelf, might juſtly have been kindled by the wrath of God, and have been returned upon our heads in ſhowrs of Fire and Brimſtone. And if the polluted breath of theſe kind of wretches, have infected the very Air we breath in, 'tis not to be thought ſtrange in the leaſt. Could thoſe volleys of Blaſphemies which have been diſcharg'd againſt the glorious Majeſty, do any other than turn to a black cloud, which ſhould light heavily upon us? Some think it impoſſible for the ſoul of man ſo far to ſink into the Deviliſh Nature, as to ſin meerly, to ſin without a regard to ſome carnal intereſt: but if any inſtance will evidence it, I think 'tis Swearing and Curſing! 'Tis poſſible I know (though this is far from excuſing it) for Paſſion to tranſport men to an Oath; and ſometimes a deſire to be believed, ſometimes an ignorance that they do amiſs, may betray them into it; but for men to enterlard their ordinary diſcourſe with full-mouth'd Oaths, priding themſelves therein, as if Gentile and Graceful, What Excuſe can be invented for ſuch horrible Practices? Nay, when men ſhall ſet themſelves purpoſely to ſwear, and deviſe new Oaths that ſhall be al a mode, What poſſible pretence have they for this? And hither may I refer thoſe ſtrange, unheard of Prodigies of Profaneneſs; Wickedneſſes too Tranſcendental to be rank'd under any ordinary Topick▪ Such as killing men in a bravado, drinking Healths of their own blood, yea, Healthing it to the Devil himſelf: for ſuch—I know not what to call them, as theſe are we reported to have had amongſt us, nay (canſt thou imagine it Reader?) far worſe than theſe, which let thoſe mention who are Maſters enough of our Language to render them in fit terms: for I profeſs, I cannot. So unwilling are the daring Fellows of our days to go to Hell in the old way! It cannot conſiſt with the greatneſs of their ſpirits, to be wicked at theſe low rates, that their ſilly Anceſtours were. In all they do, they would be taken notice of, and appear above the Vulgar. And would proclaim to all men, that they are none of thoſe melancholy, weak-brain'd, or mean-ſpirited men, who are ſo aw▪d with the apprehenſions of a God, that they dare not ſin freely and boldly. No, but they have ſo far conquered thoſe prejudices they had conceived of vertue, and vice, ſin, and ſhame, that they dare in the open Sun commit thoſe ſins, which Cowards run into the dark for. They are not aſham'd to own themſelves the Devils Vaſſals, but p. 27dance in his fetters▪ whilſt all men hear their cackling. What other deſign can theſe ſwaggering Sinners have in ſuch a carriage, but audaciouſly to affront the great Majeſty of Heaven and Earth, in the higheſt manner they are capable? Ah beſotted Wretches▪ Let me beſpeak you in the language of the Prophet, Do you know againſt whom you ſhoot out the lip, and make a wide mouth? What could your wit find no other way to vent it ſelf, nor your malice, any other Object? Had you no cheaper way to undo your ſelves? Were you afraid leſt you ſhould have miſs't of Hell? What? Did you indeed mean by your Blaſphemies to dare God to his face? Would you force him to give a convincing evidence of his Being? If ſo, I hope you are ſatisfied by this time, If not, you ſhall be ſhortly. Was you reſolv'd to try how far his Patience would extend? Did you fear he was ſo merciful, that you ſhould never feel his wrath? Or were you in ſuch haſte to be with your everlaſting Companions, the Devils and the Damned, that you thought your Judgment lingred, and Damnation ſlumbred, and would therefore do your beſt to haſten it? Or were you ſo fully bent on the ſatisfaction of your luſts, that you were reſolved to purſue them even to the burning lake, and therefore thought you had ee'n as good go to Hell for ſomthing, & would make to your ſelves as good a bargain as you could, and do all that in you lay before-hand, o revenge your ſelves of that God, who will there treat you ſo ſeverely? or were you now betimes inuring your ſelves to the language of Hell, that you might not be to learn when you ſhould be thrown thither? Theſe are ſtrange Suppoſitions the Reader may think, but not ſo ſtrange as the Sins I am ſpeaking of, and for which, I can ſcarce aſſign other reaſons than ſuch as theſe. And ſhall we wonder, when ſuch Rebels are riſen up againſt the Lord, if he grow jealous for his great Name, and ariſe, and vindicate his Glory and Power from the contemptuous affronts of inſolent Mortals. Moreover, how many times have People in their Execrations wiſh▪t, That the Pox and the Plague might take Themſelves, their Children, Servants, or Cattle? And can they find fault, if at length, their deſires are granted? Yea, how many Roaring Ruffians have we got, who, as if they were already entered into the familiarity of Devils, make nothing of it to curſe themſelves to the pit of hell in their common diſcourſe; who can ſcarce ſpeak a ſentence without their Dammee's and Sinkmee's? Whoſe tongues, were they pluck't out by the Roots, it was a puniſhment no way ſuited to the heinouſneſſe of their crime. But let them, if they think fit, ſtay a while longer in their contempt of God, and his threatnings, and their reſolute diſobedience to his holy Laws, and if nothing elſe will ſerve their turn, they ſhall too ſoon to their ſorrow, find all their accurſed prayers accompliſh't. The Devil, whom they have ſo oft wiſh't to fetch them, ſhall very ſhortly have that Commiſſion which he eagerly waits for, and then let them ſay whether the dreadful God be to be jeſted with, or abus'd: And p. 28then at length ſhall they hear that terrible queſtion thundred againſt them, Have you provok'd me, ſaith the Lord, Have you not provok'd your ſelves to the confuſion of your own faces▪

6. Amongſt the reſt of our commonſins we may account Covetouſneſs, together with all the diſcoveries, effects and branches of it; Such as Oppreſſion, Extortion, Bribery, Injuſtice, either in judgment or mutual traffique, over-reaching each other, Uncharitableneſs, and grinding the faces of the Poor. I put all theſe together, as having ſome relation to each other, and being all neglects of duty betwixt man and man. If Idolatry ſo often brought the Plague, or other Sufferings upon the Iſraelites, why may not Covetouſneſſe which is Idolatry, by the ſame reaſon bring it upon us: Is it not as diſpleaſing to God to have men adore an heap of Gold and Silver, or their Houſes and Lands, as an Image of Gold made up into humane ſhape? And is it not as great a ſin, for the heart to run a whoring after theſe things, as to bow the body to an Idol? And how are men almoſt every where ſet with all their might and main to thrive, and riſe in the world, to lade themſelves with thick clay, and here to lay up their Treaſures? Was it not time for us then to be told, and told to the quick what we were doing? That we were not yet at home, and muſt not therefore think of ſetling here? Single deaths of men when there died now one, then another, had but little effect on us, to make us ſenſible of our own Mortality, and therefore multitudes are ſwept away before our eyes, to ſee if that will have any more influence upon us. With what unwearied, and uninterrupted pains and diligence did the moſt drudg about their earthly affairs, from morning to night, weeks end to weeks end, without any ſerious regard to the buſineſs they came into the world for? but were ſo deeply faln in love with preſent things, that they dream not of a Removal? And withal were ſo plung'd over head & ears in their cares and buſineſſes, that they could not find a time, for any ſerious Conſideration of the matters of their ſouls? How juſt is it then that God ſhould take them off by his hand, if they knew not how to diſengage themſelves? And ſnatch them away from thoſe Eſtates which they knew no better how to improve, but were even neſtling themſelves in them, as their durable poſſeſſions. And I hope all who are engag'd in ſuch affairs, will call themſelves to a ſtrict account whether there have been no ſuch unjuſt ſentences pronounc'd either in condemning the innocent, or acquitting the guilty, that may have provok't the juſt God to anger againſt us. And let all mercileſs rich men, cruel Extortioners, oppreſſive Landlords lay to heart their unmercifulneſſe, rigour or injuſtice to the Poor, to the Fatherleſſe and Widow, whoſe cries may have reacht the ears of the Lord of Sabboth, Jam. 5. 4. and cauſ'd him to riſe and plead their cauſe, by ſending his Judgments upon an hard-hearted Generation. And doubtleſſe that great want of Charity, p. 29and Chriſtian compaſſion which ought to be in us, towards our Brethren in their neceſſities and miſeries, may very juſtly have hardned God himſelf againſt us, and caus'd him to be deaf, to our Cries and Prayers. How many have had their money and precious things which they had hoarded, left to ſtrangers, or rifled by theeviſh hands, which they might in their life-time ſo well imploy'd for Gods honour, and their own good? But alas, amongſt the many that profeſſe the Faith, how few are there who will take a Promiſe from God as good ſecurity? And amongſt ſo many that ſay they love God, how few have manifeſted it by their love to their Brother? And hath the matter been mended, ſince we have been under this ſore Viſitation? Nay, rather hath it been worſe? Oh how men ſhut up their bowels againſt their poor, neceſſitous, Viſited Brethren? And ſuffered ('tis ſadly to be feared) thouſands to ſtarve for want of needful ſupplies, whilſt they have had enough for their Luſts, and to ſpare; and need not (which yet in ſuch a day eſpecially is our duty) have pinch't their own back or belly to have afforded them relief. And this cruelty have men been guilty of whilſt many of them had reaſon every day to expect their own Death; but they have ſeem'd reſolv'd to hold, and graſp all as long as poſſibly they can, and to cleave cloſer, if they knew how, to their dear Mammon, of which ſhortly they muſt take their ſad, and laſt farewell, Oh! who but Infidels would not have ſent their Treaſures before them thither, where they expect ſhortly to be themſelves Tranſlated. But the Sin I chiefly intended under this head, is the common diſhoneſty in Buying and Selling, mens Defrauding and Overreaching each other. A practiſe which I fear, London hath been more guilty of than Corinth which yet was charg'd with it, 1 Cor. 6. 8. And it concerns Citizens and Tradeſmen eſpecially, to enquire into themſelves upon this account, as being moſt expos'd to temptations to it. Thou who yet ſurviveſt, examine thy heart, look back on thy former courſe of Life, in thy following the world. Does not thy conſcience accuſe thee for having grown rich by Lying, Cheating, and Deceitful ways? Hath not thy Conſcience many times flows in thy face, for thy notorious Falſhoods, and crafty projects, and unlawful devices, to put off thy wares, and enrich thy ſelf? Alas men are ready to plead a kind of neceſſity for their ſin; and ſay, If they ſhould always be upright, and plain, and true, they ſhould never know how to live. Is not the world then come to a brave paſſe? What a matter of courſe is it with Tradeſmen to tell multitudes of Lyes to every Cuſtomer almoſt, and never make matter of them, ſo they but help off their Commodities? They can go their ways, and wipe their mouths, and there's an end; But hold, God will not put it up ſo. So they can but now get a Pound or a Shilling, how little do they regard the time of reckoning for all again? They know not how to keep up ſuch ſerious thoughts in the midſt of their noiſe and buſle, in buying p. 30and ſelling. But if they can't, God will take them off their hot trading, and give them leaſure enough to conſider what they have been doing. And hath he not done thus? 'Tis well for thoſe who ſo improve their breathing ſpace here, that they have not this work to do in the other world. All that men could think of, was, that mony was to be got, which way it mattered not ſo much. And well had it been for them, if God had made no more matter of it: But believe it he hath taken a ſtrict notice of all thy ways, and recordeth them with greater exactneſſe, than thou waſt wont to do thy debts in thy Shop-book. See thy ſin deſcrib'd and threatned. Micah 6. 10, 11, 12, 13. After he had ſpoke of the Lords voice crying to the City by his Rod, ver. 9. then follows, Are there yet the treaſures of wickedneſſe in the houſe of the wicked, and the ſcant meaſure which is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights? For the rich men thereof are full of violence, and the Inhabitants have ſpoken lyes, and their tongue is deceitful in their mouths; Therefore alſo will I make thee ſick in ſmiting thee, in making thee deſolate becauſe of thy ſin. Oh how many are there that will be Religious, as far as coming to Church, and being devout there, and making ſome outſide Profeſſion, who yet in their dealings are ſtark naught, and will be diſhoneſt for a ſmall gain? In the Church, and perhaps a little in their Cloſets, they can afford to do, that they call ſerving of God, but in their Shops nothing at all. Oh by that time all's reckoned for, when the moneys gone, but the ſin in getting it muſt be anſwered for, how will men wiſh, and wiſh again they had been clear from this guilt, though they had been the meaneſt beggars in the Land? now how juſt is it man ſhould be ſnatcht from thoſe eſtates, to which theynever had a true title? And if indeed they cannot drive a trade without ſo great miſcarriages, Is it not time that their Houſes and Shops ſhould be ſhut up?