Afterward.

THat is, after this cure wrought, and person healed, Christ findes him in the house of prayer, and (re­turning) found him thankefull: which Precedent deser­ueth followers; Doct. and teacheth vs after a benefit receiued from God, to be thankfull to him: greatly after a great benefit; and presently, after any. So Melchizedech bles­sed God for Lot recouered by Abraham, Gen. 14.20. and Moses and the Israelites sang vnto him in praise for the Egyptian yoke broken, Exod. 15.1, 2, 3, &c. and the Iewes kept a feast of memoriall for their safety and the de­struction of their enemies, and of that wicked Haman, Hest. 9.17. In Psal. 51.15. Dauid desireth God to giue him cause and matter, and then promiseth to praise God with ioyfull lippes; not diuiding betweene the effect and cause. Hence further, he debates with himselfe about rendring to God in this manner, Psal. 116.12. and, in a­nother Psalme, summons all within him to this duty, Psal. 103.1. The Apostle Paul ioynes with prayer thankes­giuing by an inseparable tie, Philip. 4.6. and good reason: [Page 4]for, as he saith; Colos. 4.6. praise sets the watch in our prayers, without which they would fall asleepe in our mouthes: the Scripture is full in this point: the rea­sons:

Wee sit at an easie rent by such a returne:Reasons 1 for, what easier then to confesse the liberality of such a Land-lord by taking words vnto vs, and by ordering our waies? Psal. 50.23. Secondly,2 thankfulnesse sanctifieth all our receipts, without which they are vncleane vnto vs, Exodus 12.14. and no better then stollen waters, Pro. 9.17. Thirdly,3 true Christians must stand in some di­stance from Hypocrites, and dissemblers with God: the difference stands in point of praise, and not of petition: for, Hypocrites can make a good shew in prayer: their necessities and desire of supply will kindle a fire of ear­nestnesse this way, Luke 17.13. but, when they should returne with acknowledgement, where are they? verse 17. Fourthly,4 prayer is a sweet oblatiō to God: but the soule of it, and that which quickens it, is true thankfulnesse, Psal. 50.23. and heere, what the body is without the soule; that is, prayer for a benefit, and no praise for it. Fifthly,5 of all the Sacrifices in the Law, this of praise was most acceptable to God, Psal. 50.13.14. which made our fathers in the estate of the Old Testament, often, and in many words to vow this oblation to God, and (as it were) to enter into bond vnto him to pay it, Psal. 66.13.14. Ecclesiast. 5.4.5. Sixthly,6 if nothing else could moue vs to be thankfull after a benefit, yet our owne good by the hand, should; for, the remembrance of an old benefit prepares the way for a new: and what elo­quence more forcible to draw from a man what wee craue or need, then the shewing of our selues thankfull for what we haue had already? God sets no other rent-charge [Page 5]vpon all he giues (who giues all freely) but the old rent of a thankfull heart, and of thankfulnesse in our liues: and, if this be done, we shall be sure to be great gainers at Gods hands. Seuenthly,7 we are thankfull to men for small matters: and shall we be vnthankful to him that giues vs all things? shall the wicked Heathen praise their gods of siluer, and gold, of brasse, of yron, of wood, & stone, who were made themselues, Dan. 5.4. and shall not we praise that God that made vs, and all the world?

The Vse of this is for all England: Vse 1 but more specially for London, and other Townes and Cities vpon which the Sword of Pestilence hath bin lately laid: for, should not these be found in the Temple with this man, healed by Christ? And, for London, the prime Citie of the Kingdome; seeing that so lately, the waies of it so la­mented, being al shut vp, Lam. 1.4. which now clap hands for their opening againe, and for their being sowen with the seed of man: should it not register in marble of re­membrance a worke of mercy toward it, so singular, and so strange? should it not cry grace, grace vnto it? Zach. 4.7. for, from 44.63. dead and buried of the mortality of Plague in one weeke, in that Citie, the Bill fell in few weekes to no lesse then halfe a score; yea to foure onely: and can such an abatement, so wondered at, proue as the wonder that lasts but nine daies? Rather, may not the Citizens, and may we not all say (this admirable de­crease considered) as the people of Sion in captiuity, af­ter their returne, said: We were like them that dreame? Psal. 126.1. Surely, we cannot denie, that our mouth is filled with laughter, and our tongues with songs, v. 2. and, shall they be empty of his praise, who hath done so great things for vs, whereof we sing? v. 3. When Iosh [...]ah had made a great slaughter of Amaleck and his men; [Page 6]euen so great and so long as Moses his feeble hands could be held from falling downe, which was till the Sunne went downe, Exod. 17.12. Gods charge to Moses was, that it should be written, for better remembrance, in a booke, and rehearsed to Ioshuah, verse 14. This was a great blessing of God, and this so great blessing of his, must, both be written and spoken of: was it a blessing bookeable, which God shewed to Israel against Ama­leck, who wasted so many of his weake and feeble peo­ple? and, is it not worthy (both) to bee spoken of and bookt with letters of lasting praise in our hearts and mouthes, that God hath, in manner, remoued, so cleane and quickly, from a Citie of so great vse to the whole Realme, that Amaleck of wasting Pestilence? But our dulnesse hath need of much spurring, and and of those nailes that Salomon (the wisest King and wisest Man) spake of, fastned by the Masters of the Assemblies, Eccles. 12.13. for, how soone had we forgotten a worke of this nature, (a worke all made of mercy) by quitting London, as now, of the mortality of 3300. and odde, falling there of a like stroake of Plague in one weeke, and in the yeere 1603. This, for some yeeres after, lay dead, and as buried in some perpetuall graue: therefore hath God opened our graues againe, by killing with the Plague of Pestilence in that same Citie, and thereabouts, from a­bout Aprill or after, to the 15. of December, 1625. no fewer then 35417. And I pray God this may be a war­ning for those of London, and of all England to keepe better in remembrance, and to better purpose the Acts of Gods mercy; and to keepe both them and vs from falling after the like manner of disobedience. If it be not; and if still we will proue vnfaithfull; though the Plague were quite gone; God hath other Vultures (as one saith) [Page 7]to send vpon the carion of a Realme, dead in sinnes, and trespasses: for, beside the Plague of Pestilence, he hath his glittering Sword (which is a grieuous Plague) that he can put into the hand of an enemy of a fierce counte­nance, and of an implacable desire to our Land. But God turne away the euill: and to doe our parts to doe it; let the last grieuously deuouring Pestilence in and a­bout London, and in other Cities and Townes abroad be, the graue of our lusts, Num. 11.34. and let a sound confession of sinnes, and turning to God from sinne, burie them: else, it will be but to a greater hardning, that the Lord in his singular mercy, at his last great assise of commune mortality, reprieued vs, pulling some then, as a brand out of the fire, Zacharie 3.2.

A reproofe of those who bury Gods benefits so deep in Sepulchers of obliuion, that, Vse 2. (like as it fared with the nine clensed Lepers, Luke 17.17.) there is no returning to giue thankes. Many in some plunges of sicknesse (as dissembling Saylors in a storme) will fall to their deuo­tions; who yet, (when the weather is ouer, and a calme skie of health succeedes) drowne all remembrance of the danger, then, in their prophane Cannes of Wine and Beere. Then, (as vnthankfull Sea-men) insteede of fin­ding them in the Temple, you may finde them in some Ale-house or Tauerne, tossing their Cannes to the health of the diuell. What is this but to receiue a bles­sing from God, and to thanke the diuell for it? but, what man bestowing a benefit vpon vs, and loosing his thankes, will send another after it? and, can we imagin God will, when men deale with him like those vnthank­full Israelites, whose prayers and praise ended almost assoone as they had passed the red sea? The Heathen did offer continually vnto their false Gods their cynamon [Page 8]and frankinsence: and shall it be enough for vs, or will it discharge vs, for a day, or some few daies, and that in no true meaning, to offer our tribute of praise to IE­HOVAH, the true God, who is worthy, (and onely) to be serued in righteousnesse and true holinesse all the daies of our life? Luke 1.75. Shall wee thus requite the Lord, as a people foolish and vnwise? Deut. 52.6. vnthank­fulnesse is a close Thiefe: and will wee so cunningly de­ceiue God (indeed our selues) by robbing him of the praise that is due vnto his name? Rather, should we not extoll him with our lippes, and with our liues praise him? But who will not say, that he thankes God for all? To whom I say: true thankfulnesse stands not in words, but in obedience to Gods Word: nor in saying, but in giuing thankes: nor in labour of lippes, but in purity of life. Then, to come to an issue. Thou sayest thou than­kest God for all: but art thou a repentant and amen­ding sinner? when God openeth his treasury, dost thou open thy mouth, and art thou liberall of his praises, Psal. 66.16.17. rather, and contrarily; when hee shoureth blessings vpon thee, dost thou not drop thankes vnto him; praising him slenderly, when he giues to thee plen­tiously? or, is not thy thankes cold thanks, and thanks onely in words; not zealous from the heart, nor faith­full with a single heart? further, dost thou thanke God with continuance; not churlishly, and with the thankes that hath soone done? doest thou praise God with thy praise-worthy life? Is thy tongue an instrument of the truth, and of his honour? Is his word thy counsellor? are his best Seruants thy best Companions? his Sabbath daies, thy best daies? his Communion Cup thy swee­test Cup? his Seruice thy liberty? and his yoke thy crowne, and thy glory? If this bee so; thou maist bee [Page 9]numbered among the thankfull to God: but if not so, & thou be still the same man thou wast: a drunkard still, a fornicator still, still a swearer, and prophaner of Gods Name and Sabbaths; a cold hearer or no hearer of the Word, and at Prayer and Sacraments carnall: so often as thou sayest; The Lord bee thanked, thy mouth doth not blesse God, but mock him: for, out of the same mouth proceedeth blessing and cursing, praise and vn­thankfulnesse, Iames 3.10. So much for the circumstance of the time, that of the Person followeth.

Iesus.

IF you aske who found this Man? it was Iesus: if you aske where? it was in the Temple; the place where the meanes of Gods publike worship were. In speaking of the person, I will speake of both together: the person is Iesus, in english, the Sauiour: the Temple was the house of publique prayer and sacrifices; first built by Salomon: but after destroyed by the King of Babel, and re-built by Zerubbabel and Nehemiah. Heere Christ reuealed him­selfe, Doct. who (before) was not knowne of the Man whom he had healed: which teacheth, that in Church-assem­blies Christ is found, and finds vs. In this way, and to such as are in it he reueales himselfe in the arme of his Word, Esay 53.1. and as they whom he healed corpo­rally, were in the way by which he passed, Mat. 20.30.34. Mar. 6.55.56. so they must be found in the walke of Iesus, the way of the meanes, whom he will heale spi­ritually. His ordinary walke is in the Temple of the New Testament; that is, in the publique assembly of Christians. Thither (therefore) we must come, if wee will know Christ in the arme of power to our Saluati­on. Dauid knew the way by his experience, and follo­wed it with loue to the Temple. Psal. 42.1.4. and, when [Page 10] Saul (his Father in law) tooke this way from him by ba­nishment for some time; how doth he desire his returne thither by more then an ordinary affection? for, hee fa­red as a woman, set a longing after somewhat, which (because she cannot obtaine) maketh her sick of desire, Psal. 84.2. There Gods euidences were kept, and there God was in place by an extraordinary presence: hence, the Prophet was taken vp with a loue thereof, euen to the fainting of his soule: he had drunke deepe of Gods blessings in that earthly heauen; which being denied him by a kinde of excommunication out of that Para­dise of God, first vnder Saul, and then vnder Absolom his owne sonne; how soule-sick was he for the daily sa­crifices? Moses, when the people of God were kept with Pharaos strong hand, as with a chaine in Egypt, from ser­uing at some publique Altar, asketh their deliuerance of the King, lest the Lord should meete them with Pe­stilence or sword, Exod. 5.3. and so, vpon paine of death, God must be publikely serued; which, if our bodies escape, our soules shall not. Thus it was in the Law and vnder Moses. In the New Testament, in like manner, it was the practise of Christians to beate this way to the Lord, Luke 4.16. and why did they so assemble, and so many in houses, which they called Synagogues, but be­cause they were, vpon promise, perswaded there to meet the Lord Christ, who would be in the middes of them? Mat. 18.20. At another time, the whole Citie came to­gether in a like assembly, and to a like end, Act. 13.43.44. and for this, the assembly is called Gods Army, Psal. 110.3. because God takes the muster of his people there. But further, for this meeting wee haue a commande­ment, and day set, 1. Cor. 11.17.18. 1. Cor. 16.1. Thus (then) we haue traced the way in which we may finde and bee [Page 11]found of Christ: euen the Kings high-way which fooles cannot misse, and which none, but worse then fooles, goe out of, Esay 35.8. the reasons:Reasons

There is Iacobs Ladder in the staires of the means to heauen,1 Gen. 28.12.17. there God hath commanded the blessing, and life for euer, Psal. 133.3. Secondly,2 it is our Fathers house, Iohn 2.16. and where doe children conuerse familiarly with their earthly Fathers, but at home in their Fathers house? where haue they the helps of naturall life, but there? and in what house, but therein? And shall wee not care to goe home to GOD, our heauenly Father, in the Assem­blie; where we may haue him to speake kindely to vs by his Word; where wee may speake familiarly to him in our prayers; where wee may meete with his seales of assurance, and be bettered by his nurture & rod of disci­pline; where he giues vs his Sonne, and giues vs his Spirit, and grace in our hearts? where hee keepes his wealth, and where his houshold-stuffe lies? or doe wee not care for the abundance of Gods house? or had we rather liue beggerly in the world, then richly at Church? to be short; had wee rather loose our gracious Father then finde him, or be found of him in the way, wherein they that seeke finde, Mat. 7.7. we should be followers of God: and wil we be followers of those, who choose ano­ther Father in their ordinary absences from the Assem­bly, then they haue, who assemble willingly in the day of Gods musters? Psal. 110.3. Thirdly, hence,3 when Cain was cast out of Adams house, which was the Church then, he said to God; I am cast out of thy sight, Gen. 4.14. mea­ning his face in the Assembly, which is the Church now.

But is Christ found in Church-Assemblies?Vse. and doth he there seeke vs? and seeke vs for much good to our [Page 12]selues? how vnwise are we, and what fooles for our selues, if we will suffer euery twist of occasion, though in neuer so small a thred, to hold vs from thence? If a mortall King should seeke vs in some speciall place to bestow honours, and wealth vpon vs; and we (knowing the place) would not come thither, were we not both vn­dutifull to him, and vnwise to our selues? This is the ve­ry case of our Papists Recusant, and Protestants at large. The immortal King of kings seekes them in our Church-Assemblies to make them rich in Christ, and great in Heauen: yet they will not be in place, nor tread vpon the threshold of his Sanctuarie, saue where Law binds; nor some, nay many, where they are so bound. Of Da­uids affection to the publike places of prayer, hearing the Word, receiuing the Sacraments, and the like, wee heard. The riuer of his desires rising mainely in this case, could be kept within no banke: he could rest vpon no ground, till, being in exile from Gods Tabernacle, he was brought backe againe to God in his ordinances. It was his Crosse, and a weighty one vpon him, that by tyrannie, and enforced absence, hee was not permitted to worship at Ierusalem. But now, who doth not ac­count it the least of his trouble, that by sicknesse, and o­ther impediments necessitated, not procured, he is held, as in bonds, from the publique Assembly? who wisheth for his appearance before the Lord, as the Hart brayeth for the brooks of water? Psal. 42.1. who now feareth the hand of the Lord (that of which we heard) for omitting the publique Seruice of God in the Congregation? and not holden from it by Pharao, as some necessary chaine in Egypt, but with chaines of their owne, either vnne­cessary busines, or carnall sports? Exod. 5.2. It was Dauids desire, aboue, or more then all he desired, to dwell in the [Page 13]house of the Lord all his time, and to behold the beauty of the Lord in his Temple, Psal. 27.4. wee make no such re­quest, nor will we take vp our pleasant daies with such sad matters. And some, though they dwell not far from the place, where the Arke of the Gospel is placed in the Preaching Ministers mouth, as in the Tabernacle there­of; yet, if the wether be not to their lazie minds, if any impediment seaze them; a lesse matter then the buying of a Farme, or the prouing of fiue yoke of Oxen, wil keep them away, Luke 24.18.19. you must haue them excused; they cannot: but more truly, they wil not come: & why? they can serue God at home, as well as there: so could Abraham as easily, as haue gone the dolorous iourney of three daies, to Sacrifice his dearest Son Isaac, Gen. 22.4. but Abraham must go, and Abraham did go to the place which God shewed him. And so God will be serued in the place he hath shewed vs, and in the manner, & as we haue heard of him: there we must offer vp, not the only childe of our loues, but the foule children of our lusts, Iames 1.15. & that vpon the Altar of the law that threatneth ini­quities and sins. The Iewes came betimes to Ierusalem, though dwelling in the vttermost lists of the Land: nei­ther foule weather, nor perill by that long way could hinder them: for, with Abraham, they droue away al vn­cleane fowles of exception, that might fall vpon the car­kasses that were for that sacrifice them, Gen. 15.11. But now, Dauids place is empty: O Lord, how long? which, though Sauls now do not marke, as Saul then; God doth: & the Pews & Seats that are empty so often, and for no cause he knowes, who will one day say: wherefore come not these to meate, neither yesterday nor to day? 1. Sam. 20.27. I may adde, and say; not these seuen or eight weekes of daies? And here let me speake to such vnwil­ling [Page 14]and prest men (where, God will haue none in his camp but voluntaries, Psal. 110.3.) what would such do, if theMaster Widley his Tract on the [...]abbath. page 125. Parisian line were stretched ouer the land, & men should be killed with their bibles in their hands, their blood being sprinkled vpon the seats they sit on? would they not say: this euill is (all) of the Lord, & why should we waite on the Lord any longer, 2. King. 6.33. But to make short: yee that thus turne the back and not your faces to Gods Sanctuary, & sacred house; consider your waies, and turne your feete vnto Gods testimonies: con­sider who it is that seekes you, and where, and for what. He that seekes you is Iesus, he that saues his people, and must you, if you will not be damned: and he seekes you in the assembly: and there seeks you for your own good. I say therfore, would you be found of God in peace; or of your Sauiour (the Sonne of God) to your peace and comfort euerlasting: be in the way of the meanes: let your feete stand within the gates of the Gospels Ierusa­lem: there fall downe low on your faces, and kneele be­fore: he Lord your Maker, Psal. 95.6. And God perswade Iapheth to dwell in the tents of Shem, Gen. 9.27. But there are many out-lyers, and many, who when they should dwell in Shems Tent, at the times of publike prayer and hearing, dwell in the tents of Cham, where their other impieties are accomplished and made vp with their scof­fings at Noah, the Preacher of righteousnesse O, how hardly are such perswaded to be in the Temple with Si­meon and Anna, Luk. 2.27.38. or to be found in the Tem­ple to bee healed, as this man whom Christ healed? but Iesus seekes them there, and they loose him in the world, and in wordly lusts of profit and pleasures. God and Prince require their presence: God vpon paine of death; & the Prince vpon pain of twelue pence for euery [Page 15]day: yet neither God nor Prince can be heard; and how shall I?

So much for the place where this man was found, with the circumstances of time and person; it followeth to consider, what Christ said.

IN these words that Christ spake vnto the Man, wee haue a precept, and reasons perswading it: the precept in these words; Sinne no more: the reasons are two, as first the benefit of his health, thou art made whole; and the threatning of a worse matter, if he should sin afterwards as before: lest a worse thing come vnto thee: for the first of the reasons; we haue the benefit it selfe, and finger at it, in the word; behold. After our Sauiour had cured this man, he presently left him, as appeareth in the next verse before; now he returnes againe, as not meaning to bee long hid, that his power might be knowne, & his strange worke had in remembrance: which therefore made him to say; behold, as leading him by the hand to a deeper cō ­sideration of what was done vpon him: as if he had said; thou was't tyed to thy bed with a long infirmity of eight and thirty yeeres continuance: now this tie is loosed by him that said vnto thee; rise, take vp thy bed and walke, v. 8. and now thou art noe longer bound to thy bed, but free to God: remember and forget not: or behold; that is, intend thy thoughts to this worke of thy cure, passing some pause vpon it. This I take to be the meaning of our Sauiour in these words: behold thou art made whole: which teacheth that christians should not passe ouer Gods pro­ceedings towards them in his noble Acts, either of mer­cy or iustice with a carelesse, or blinde eye. In Psal. 32. the word Selah, which is a word of attention, repeated three times, as ver. 4.5.7. importeth as much: and, what God [Page 16]did against Amaleck (Gods peoples enemie) must as we heard, be written in a booke or register, Ex. 17.14. and in Deut. 25.17. it must be written, what God did that way, in sure tables of lasting memory. So Samuel, taking a stone, and pitching it betweene Mizphe and Shen, called it by the name of Eben-Ezer. hitherto the Lord hath holpen vs, 1. Sam. 7.12. The like stone of help for memorie, did the Iewes set vp in an extraordinary holy day to God for his deliuering of them from the butchery of Haman, Hest. 9.17.18. And Dauid brought his heart to an edge by such diligent booking of Gods daily mercies: for, fighting the Lords battells, he set down, as in a commen­tarie or iust volume, the Gests and Acts of euery daies march to the praise of God. The book of Psalmes shew's he had the pen of a ready writer, this way: the reasons:

One maine end of God,Reasons in his strange workes of mer­cy and iustice,1 is to open our eyes and to prouoke consi­deration: and shall God come so neere, in them, to eue­ry one of vs, and we take no view of him in obiects of so great light?2 Psal. 50.22. Secondly, he that made all, doth all for himselfe; Pro. 16.4. that is, that his workes might praise him, who is onely worthy to be praised, Psal. 145.10. but how shall we giue him the respects of his power, praise, goodnes, and infinite glory, when in his workes that are wonderfull, we obserue little or nothing there­after; and when, from things that are stranger then we thought of, and greater then we lookt for, wee draw no matter to admire his wisedome so, as we be guided by it; or to magnifie his power so, as we repose vpon it? and heere, tell me if it be not a disgrace to an expert worke­man, hauing made some excellent peece, that his friend should passe by, with contempt, with neglect at least, not vouchsafing to looke vpon it? To apply therfore: is [Page 17]this a disgrace, being offered to man who works imper­fectly? what is it then, not to haue in esteeme the workes of God, so perfectly wrought? And (here) Salomons coun­sel is, (and it is good counsel;) consider the work of God, Eccles. 7.13. Thirdly,3 when men comming into some shop, behold some curious work; they passe by it (know­ing it made not it self;) and enquire after him that made it: and shall we looking into the shop of Gods workes, that are all excellent, loose our sight in them, neuer loo­king away to the most excellent work-man, IEHOVAH our Creator? Fourthly, if God doe nothing in vaine; 4 then what he doth alwaies to purpose, must be thought of accordingly, by the assistance and helpe of our best meditation, Psal. 111.4.

An instruction therfore to gather matter from all Gods works,Vse 1 (especially such as are strangely wrought) to our help in this duty: when we see iudgements executed in the land, we must put them down in our memories, as in some book, that we may feare and be humbled by them: or, if God work mercifully in our kingdome, as he lately did by quenching so strangely those coales of Plague he cast into London, and by opening that Fountaine of tra­ding that was so choakt vp in the last Visitation by Pe­stilence: we must not forget his louing kindnesse to ob­serue it for his praise, whose mercy endureth for euer. The Prophet, the Author of the 147. and 148. Psalmes, was trained vp in this Schoole, & learned very much by the wisdome and iustice that he found in all Gods workes. And surely, if we would go to Schoole, but to our daily experience in this kinde, hauing eyes such as this Man of God had, and vsing our diligence so as he did, we should not be so foolish & ignorant, and as beasts before God.

The very heathen, that were without the word, and [Page 18]had no other bookes but the workes of God to reade in, did in them see somewhat of the true God, though not to his glory by the wisedome which is of him, Rom. 1.20. And shall we learne nothing of God, who haue not on­ly the darke booke of his workes to looke vpon, but the booke of a plainer letter, the booke of his word to medi­tate of? shal we become more foolish then the wiser sort of the heathen were, that onely groped after God in their foolish hearts that were full of darkenesse, verse 21. And (now) to our purpose: doe we thinke, or can wee imagine that God sent and took away so great a fire of Plague, saue for some few sparkes that yet remaine here and there vntroden out, only to hold talke of it, and not to feare that God that hath power ouer all Plagues? Then are we as blockish as those Iewes, whom Ieremy reprooueth for learning nothing of the feare of God by his blessings, yea though he reserued vnto them the ap­pointed weekes of the haruest, Ier. 5.24. But Gods chil­dren, and all whom the Lord hath made wise to their Saluation, wil heare the Rod, and him who hath appoin­ted or betrothed it; Mich. 6.9. If the father brings a rod, the fearefull childe will tremble: the whip of Pestilence is a sore Rod, & they tremble at it, whom God hath sea­led. By it, or in sight of it, they gather themselues, and all their wits together, taking them vp from their stray waies, before the decree (which is at the seale) come forth, or be executed against them, Zeph. 2.1. or they fan & winnow themselues from the chaffe of sin, which cā ­not abide in the winde of the Lords iustice, & is driuen to hell with sinners, and all that forget God. They trie their waies, and bring them to the touch, turning vnto God, Lam. 3.40. and so are better by the rod, Gods louing correction makes them whole: The wicked not so.

A reproofe of those who set all Gods iudgements, or Vse 2 workes done in iudgement, at naught. There are that despise counsell, and will none of Gods correction, Pro. 1.25. such are neuer the better by his word calling them, nor by the whip lashing them: whether God be angry or well pleased, they are all one. Let the earth be moued, they are not moued, and let the hills tremble, they feare not. In the sad daies of a Land, caused by Pestilence, dearth, or the rumours of warre, they drinke wine in bowles, and anoint themselues with the chiefe oynt­ments, not troubled for the affliction of Ioseph, Am. 6.6. no aduersity can make them change their merry note which they chaunt to their instruments of musick, ver. 5. and they put the day of euill farre off, verse 3. They con­sider not the rod, and prouoke the striker, neither can pu­nishments awe them, nor blessings winne them: for punishmēts, if they touch not them, no matter wher they light: and for blessings, they take them as gifts of fortune, or with Papists, as their due and merit from God: they rise not by them to obediēce, & they liue in them to the giuers dishonor. Hence, so few to this day, see to any amendment, notwithstāding the singer of God, or rather whole hand in so grieuousa Plague, or stroke vpon Lon­dō, neuer the like, or so great in any memory now liuing. But though God hath now stopped the sore, that so ran & ceased not; yet how soone he may open it againe, who knowes? & who should not consider? he is the same God that he was euer, and the God that hateth iniquity as much as euer he did. The Pestilence that was so lately sent, what was it but the fruit of an euill tree, that is, of the Realms sin? Our Land was all ouer-runne with sin: Our Cities and great Townes were as the Pot, and the men in them, as the flesh, spoken of by Ezekiel, Chap. [Page 20]11.3. & 24.3.4.5. Our Masters in Israel were (many of them) no Teachers: and some that taught, threw down by euill example what they builded by doctrine, eating and drinking with sinners, Mat. 24.49. the poore sheepe were smitten with ignorance: all good fellowship was and did consist in pots of drinke, and pipes of smoake. In the whole Land there was a large confederacie and in­crease of sinfull men. The sinnes of the Churches spoken of. Apoc. 2. and 3. Chapters, were the sins of some of bet­ter note in their cold loue of the truth: and for pride, fulnes of bread, and abundance of idlenesse (the very sins of Sodom) what were they but Englands crying sins? Thus it was with vs, and this wee were, when the late Plague began: and if we fall againe vpon this euill byas of old custome to like sins or worse, not remembring Gods late hand, what can we expect but a new Plague, or the old renewed? God hath other roddes of correction in his Schoole, and yron rods to breake vs, if we will not turne at the correction past: or if we will sinne still, pro­uoking God in the Church, and grieuing him in the Common-wealth, the Lord will watch vpon worse Plagues to bring them among vs: for, when one afflicti­on cannot preuaile, he can send another, and many, till we be made better, or confounded, Leuit. 26.18.19.

So much for the finger directing to the benefit: the benefit it selfe followeth.

CHrist heere remembers the man of the benefit hee had so lately and strangely receiued in his health, which was giuen him, not mediately in the Poole of Be­thesda, but immediately by diuine power. And these words are the ground of the subsequent admonition first, as if the Lord Christ had said: sin made thee sick, & God [Page 21]hath made thee whole; fall not backe to thy sins past, lest the relapse make thee worse then euer. Quest. Quest. Answ. Doct. But who made this man whole? Answ. God by his pow­er, and Christ as God: whence learne, that as God can make sicke; so it is he onely that can make whole. We reade as much in the Text of Hannabs song; which Text speaketh of a greater matter: for it saith; the Lord killeth and maketh aliue, bringeth downe to the graue, and raiseth vp, 1. S [...]m. 2.6. Now, it is easier to raise from sicknesse to health, then to bring from death to life. Therefore, Hezekiah (King of Iudah,) went the right way for health, when he turned his face to the wall, and prayed vnto the Lord, Esay 38.2. hence Moses in his song saith, what we haue heard Hanna in her song to say, Deut. 32.39. And the Prophet Hosea, exhorting the people that went farre from God in their sinnes, to draw back by repentance, giues this for one reason, that the Lord would heale them, Hosea 6.1. as if there were no Physitian but he, nor balme of healing but by him: further also, so much the king of Is­rael (none of the best, rather one of the worst) confessed, saying; that he must haue Gods place, who will take vpon him to heale a man of his Leprosie, 2. King. 5.7. the reasons:

Hence,Reasons our health is commonly and truly called Gods blessing: and here corporall Physitians,1 or Physitians of the body, are as the spirituall of the soule: for they are but Ministers by whom we beleeue, 1. Cor. 3.5. and so, these are but Ministers of health, and God is the giuer: he that maketh an vnbeleeuer faithfull, is he that maketh a sicke man whole: and this is God, for Faith is the gift of God, Ephes. 2.8. Secondly, sin causeth sicknesse,2 and impaiteth health, Micah 6.10.13. but God onely forgiueth sins: it was alledged by the Scribes, and not denied by Christ, Mar. 2.6.7. and therefore he only can take away sicknes [...] and send health.

An instruction to vse such Physitians for our necessi­tie,Vse 1 as by whom we may be perswaded that God, who maketh whole, will send a message of health vnto vs. And these must be men of good conscience and sound Religion; not Popish, or of no Religion, if wee can choose: else it will be said: is it not because there is no God in Israel, that yee goe to enquire of the God of Ekron for your health? 2. King. 1.3. God giueth the bles­sing: and can we thinke that hee will inclose it to vs in euill meanes? further, hauing made our best choise this way, we must take certaine religious preparatiues, that their physick may haue the better worke vpon vs. And here, we must humble our soules with repentance, and confession of sinnes: yea craue pardon for them, and forsake them, purposing amendment: also, we must san­ctifie our sicke beds, and make them vp by the Word of God and prayer, 1. Tim. 4.5. The truth is; when a man is made whole, good medicines are good meanes vnto it, but Gods blessing is it that strikes the stroke of health, and recouers him. Therefore let those who haue lately felt the sweet fruit of Gods worke, in their resto­rings to health from the wound of Plague, bring forth like fruit of thankfulnesse in their turnings to him that hath healed them: else better they had died then; and that the Plague had taken away their life, when it tooke away their health. The want of this is (often) cause that diseases, curable in themselues, are made incurable by our sinnes: which should make vs, when God begins his correction by sicknesse, to begin repentance by turning to him that smiteth vs: when we take physick for our re­couery, we must not take it as trusting in it, but repose on God for health: nor must our end of taking it be to put off death further then God hath bounded our terme [Page 23]here: for, physick can goe no farther then hee hath ap­pointed, who puts his staffe into it without which it falls to nothing.

A reproofe of those who with Asa in sicknesse,Vse 2 seeke to physitions, and not to God, 2. Chron. 16.12. or to them in the first place, and to God, when there is no other re­medie. Some neuer call when God bindeth them, Iob 1.36.13. bid them pray, they list not, or cannot: and for their sicknesse, they fret at it, and with Cain say; the pu­nishment is greater then they can beare, Gen. 4.13 as if they should say: God doth not well so to punish them; that is, so seuerely, or so for nothing. And so, they anger him with their impatiencie, who must giue them their health if they euer recouer; and increase the wrath, going fur­ther in but not comming out of sicknesse to health. But some, insteede of seeking the Lord by prayer, seeke to the diuel in some witch for ease of paine, or end of sick­nesse: so did Ahaziah, who falling through a lattesse in his vpper chamber in Samaria, was so bruised with the fall, that he lay sick of it vpon his bed, till he died: here­upon, when he should haue sent to God in Israel he sent to an Idol in Ekron, Baal-zebub; that is, not to God in faith, but to the diuell in sinne, to know if he should re­couer of that disease, 2. King. 1.2.6.

The admonition followeth.

OVr Sauiour, hauing made this Man whole; here, like a good Physitian, tells him what dyet hee should keep, to keepe so. The dyet prescribed is; Sin no more: the meaning is, not as thou hast done: and so he bidds him not to keepe a course in sinne, as before, and not to returne to the vomit which he hath cast: or, he wisheth him to looke better to the health of his soule, [Page 24]for neglect whereof, he had such ill health in his body; and to take heede that by the ill dyet of sin he fell not in­to a relapse. This may be our Sauiours counsell: where yet he intends not that he can be so free from sin, as that he should neuer fall againe; for that is impossible in this mid-vaile: but intimates that his sicknesse was the fruit of his sin:Doct. from whence we may draw this conclusion; that the diseases of the body (for the most part) come from the disease of the minde, caused by sin: and so, God correcteth sin with the whip of sicknesse, not alwaies, yet most what, and commonly. I say not alwaies: for, there are (sometimes) other causes of sicknesse beside sin, not knowne to vs, but well knowne to God, Ioh. 9.2.3 yet sin (ordinarily) is cause. The first fall gaue vs this bruise, and euer since we spat blood through or by meanes of it. In­deed, a peace since was made betweene God and vs in the seede of the woman, Gen. 3.15. but it neuer reached so far as to conclude a peace betweene God and sin: and he that was contented to be reconciled to sinners is at em­nity with sin; hence, sin is the proper and kindly cause of Plagues vpon a whole Nation, or particular person; and so of sicknesses vpon it, and him. And for generall strokes vpon a Land, that sin causeth them, it is a plaine case in the book of Lamentations: where Ieremy shewing what a folly it is for man so to vexe himself, that is, so in vaine by mis-iudging of his estate, helps to winde him out of the by-pathes of so foule mistakes; and directly tells him, that being smitten of God, hee suffereth iustly the pu­nishment of his sin: man suffereth for his sin, Lam. 3.39. but more specially, in the instance of sicknesses, that these al­so come deseruedly for sin, beside the words here, the speech of Christ to the sick of the Palsey, (in which disease his sinne held him) doth make plaine as vpon tables, [Page 25] Mat. 9.26. for, first he forgaue him his sins remouing the cause, verse 2. and then he healed his Palsey, changing the effect, ver. 6. God was comming to Iudah with good things in both hands: but hee turned away: the good came not, which their sins hindered, and euil things were sent, which their iniquities were cause of, Ier. 5.25. Eli­phaz tells Iob, that misery comes not forth of the dust, Iob 5.6. and bids him to seeke another mother for it, euen the proper mother of miserie, which is sin, ver. 3. The re­bellious to Gods ordinances (who are foule sinners) are threatned, for like matter, by the Lord himselfe, Leuit. 26.15.16. and the Psalmist saith that fooles, (by which he meaneth wicked ones) by reason of their transgressi­on, and because of their iniquities are afflicted, Psal. 105.17. that is, afflicted with sicknesse, and visited with troubles, Psal. 89.32. the reasons:Reasons

In many things we sin all, Iames 3.2. and all in some:1 but the least sin doth, at the best hand, deserue the gen­tle correction of sicknesse, which, hauing the owne due, deserueth hell and death, Rom. 6.23. Secondly,2 the euill of punishment followeth the euill of sin: and God can­not make such a breach in his iustice, as to spare for sin, when men doe not spare to sin. God is righteous and not mercifull onely: and therefore Dauids song to him is of his mercy and iustice, Psal. 101.1. Thirdly,3 God should doe wrong, if it were not right to visit mans transgression with the rod, and his iniquity with strokes, Psal. 89.32. but the God of iudgement cannot doe but what iust is: and it is iust to giue to euery mother her owne childe; that is, correction where it is deserued, and more, where more is due: therefore, God afflicting for sin, it followeth that sin is the deseruing cause of that af­fliction whatsoeuer.

An instruction in all we suffer,Vse 1 whether by sicknesse, or otherwaies, to confesse the right father, euen that which hath begotten all that with the seede of sin: wee must confesse our sins to bee cause of all, and learne to profit by the hand to amendment. I say then: hath God lately crost vs in our trades? it is because we traded with sin: haue our fields kept their Sabbaths? it is because we haue not kept Gods Sabbaths: haue they beene full of weedes? our hearts haue been fuller of the weeds of sin: hath God touched vs in our bodies? it is, because wee haue so dishonored him in our bodies: doth the Land mourne? and may we not say, because of Oathes, the Land mourneth? Ier. 23.10. So, for euery sorrow we must say; this is our sorrow; that is, that which we are worthy of, and comes to the right owner, Ier. 10.19. If God lay his finger vpon vs, touching vs, in our estate with want, or in our name with disgrace; nay, if he lay his whole hand vpon vs, smiting vs with the calamities of Pestilence, Fa­min, or Sword, we must cleare the Lord in al, & in al say; Righteous art thou O Lord, & iust are thy iudgements, Psal. 119.137. Dauid, when it was told him from the Lord by Nathan, that euil should be raised against him out of his owne house, that the Sword should be laid vpon it, that his wiues should be defiled, and the childe die, 2. Sam 11.12. pleaded to all this no other defence, but I haue sinned against the Lord, verse 13. And he confesseth, that when all those iudgements should come and be execu­ted vpon him, which God, by his Prophet, had threat­ned, yet God was free and he in fault. The like confession made Daniel for the people, or rather against the people for the Lord, in as fearefull a iudgement as could be exe­cuted vpon a Nation; Dan. 9.5, 6, 7, 11, 12, 13, 14. which was, that the Lord was iust, and that they had deserued [Page 27]somuch and more: what Dauid & Daniel did in a Plague and calamitie the greatest vnder heauen, that must wee doe in like manner, and iustifie the Lord in all his iudge­ments: for, no iudgement is executed, which is not exe­cuted for sin: the law reads the sentence, and God giues it: if God poure out the dregges of his wrath, it is, be­cause we are frozen in our dregges of sin, Zeph. 1.12. the earth is filled with cruelty, before God will fill it with water, Gen. 6. and 7. Chap. and Sodom burneth with lusts, before God will burne it with fire, Gen. 18.20. & 19.5.24 25. So Iudah serueth sin, before God will giue vp Iudah to serue in Babel. Shee will not serue the Lord: for 70. yeeres, therefore, shee must serue a strange Lord, in a strange Land. And now for our selues of this Nation; the Lord hath lately broken in by a terrible Plague: and shall we think other, but that the sins were strong and mascu­line that called for it? and if so: should it not make vs in all that is come, to confesse Gods righteousnes, and our owne open shame, because we haue sinned against him? Dan. 9.8. should it not make vs to search and trie our waies, and to turne againe vnto the Lord? or make vs to new-cast our selues, that we may be a people, holy to God? Tit. 2.14. If wee doe not, rather, if wee will not, what hope, sin continuing, (the cause of Plagues) but that the effect should follow, great Plagues for sin? ei­ther God must loose his iustice, or we perish, if wee will not be reformed: this was more largely spoken of in my Commentary on Psal. 9 1. ver. 10. the words; there shall no euill, &c. Doctrine and Vses there.

A reproofe of those who being vnder the hand of God in their many sins,Vse 2 neuer giue God glory by con­fessing vnto him his righteousnesse, and their iniquities against themselues, but fret at the rod, and open wide a­gainst [Page 28]him that striketh with it: so did that reprobate, Mat. 25.24. who charged his Lord to be a hard man, and an vnreasonable taker: one that had a very hard law, a law that reaped where it neuer sowed: if they doe not what he commandeth, the law is intollerable, and who can helpe it? or, whose fault is it but his who should haue giuen them better grace? so say Reprobates; so said Cain, and that Gods punishment was aboue the fault, Gen 4.13. The Hypocrite, when God laies smart vp­on him, and paies him in iustice, for iniquity and for sins, fareth like a beast that is sticked & hal'd with ropes, vsing neither meekenes nor entreaty, but with roaring and strugling, and straining himselfe doubleth his paine. He neuer considers his sin, in which he is bound fast vn­to iudgement, but complaines of his punishment; also, he flutters like a bird in a Net, when God hath caught him: but, what is gotten by strugling thus vnder Gods hands? they that are so impatient vnder the rod, must be bound to a forme: and what doe we get by running a­gainst the rocke and stone of offence but a dashing in fitters, with the Plague-sore of a tormented conscience? if (then) we will not bee (as the most wicked) when wee are in fault, we must humbly (as the most penitent) sub­mit when we haue to do with the Lord; reuerencing his iust law, and cleering him. If hee follow vs with iudge­ments, he is iust: or, if he reiect vs, he is iust, holy, and righteous. If he take away our corne in the time of har­uest, he may doe it, sin prouoking him: if hee bring the Plague againe, why may he not, who taking it away in mercy, may in iustice, reduce it for sinne? if he kill with death, we cannot complaine, the wages of sinne being in our hands, Rom. 6.23. and the issues of it in his.

The last reason perswading, followeth.

THis last reason goeth off with a threatning shot. It hath a full charge, telling the man whom Christ hea­led, that if he did so againe, that is, so as before, he should not carry it so easily: or then, it should bee worse with him then euer, God hauing an yron rod to breake those, whom his rod of correction cannot make better. And indeed, the Lord hath many iudgments in his store­house that can neuer be emptied. If a man will not bee said vnto by one or two warnings, he can send vnto him by his great ordnance. If ficknesse will not amend a land, if deare markets cannot, there is a worse thing behind. And so we see, when one affliction can do nothing,Doct. God will send many and worse: if a light correction will not moue vs, he hath a heauier rod: and when one cannot, many shall. This is a plaine case, as appeareth, Leuit. 26.18. where Moses threatning, or God by him, obdurate sinners, tells them, if they will not keepe their hearts sof­ter and more steepe in obedience to him; hee will pu­nish them seuen times more, that is, more and further, and that according to their sins. The like is threatned against the like persons by the same Moses, Deut. 28.58.59. where, in the person of the Lord, the obstinate and sinners are told, that they shall haue, as their purchase and merit, many strokes and wonderfull, yea wonder­rously durable, if they persist to sinne against that great and fearefull name, the Lord their God. In the next verse the 60. he holds on with more. And in Psal. 32.10. the Prophet speakes not of few sorrowes, as crooks, to pull in the wicked when they offer to breake from God, but of many. I say therfore, go as farre as thou wilt, if thou [Page 30]go from God, he can fetch thee againe from any of all the quarters of the earth, with many, yea innumerable sorrowes: the reasons:Reasons

Euen our earthly Parents,1 where a little correction twenty: and shall our heauenly Father doe lesse, when gentler meanes can doe nothing?2 Secondly, for this, the Lord hath his store-house of iudgements, and a whole treasury of Plagues, Deut. 32.34. hee hath a hammer to breake the stone, Ier. 23.29. and a rod of yron to breake the horrible sinner, Apoc. 2.27. Hee will bee a moth to Ephraim, and so consume him insensibly, by little and little, Hosea 5.12. or if the matter require more haste, a Lyon to teare him quickly, verse 14. also to the house of Iudah, rottennes, which comes by degrees, verse 12. or if more speede must bee vsed, a Lyons whelpe that makes quick worke, goes away with the spiole, and none can rescue it, verse 14. In the booke of the Iudges; first, God kindles the fire of his wrath, selling his people (their sin is the price) into the hands of a strange Lord, but eight yeeres, Iudg. 3.8. after, hee makes the fire greater; and they serued Eglon (King of Moah) eighteene yeeres, verse 14. and after; and lastly, the fire was great indeed; for, he deliuered them into the hands of the Philistims 40. yeeres, Iudg. 13.1.

An instruction to Christians,Vse 1 when they feele sorrow after sorrow, one crosse after another, a greater after a lesser, to lay all vpon their owne intractablenesse vnder Gods gentler hand: for, what maruell where we renew our sins that God should renew his Plagues: & where we vye, there he should reuy, and come ouer vs with the same hand? that he should punish with increase, where we increase the sinne? and fetch his blowes often, when [Page 31]wee often sinne against him? yet (as one saith) there is great difference betweene Gods children, and no chil­dren, in this manner of dealing: for, Gods children, are first called by the Word: if that doe nothing, or little, they shall be called by some workes of his iustice in o­thers: or, if they profit not that way, they shall feele smart themselues; first, by light crosses and seldome, and after by sharper, and more often: and, if yet they abide in sin, they shall be fetcht out, as out of the fire with strong and long afflictions: but for such as are no children but bastards, they must look for one breaking after another till their necks be broken: Plague shall follow Plague, till the last be executed, as vpon Pharaoh. God will deale with them as wise fathers doe with gracelesse children: he wil lay away the rod, and put them out of dores. And here, let vs (the people of this Kingdome) take heed: the Plague hath beene among vs, and hot in London: if so many warnings will not serue, what shall we looke for, but that God should lay away the rod of our correction, saying; wherefore should yee be smitten any more, Esay 1.5. and so put vs out of the dores of his kingdome for e­uer? if the fire of Pestilence cannot purge vs, there is a fire in hell will burne vs: ye that haue escaped out of the fire of Pestilence, consider; that yee goe not out of one fire, and another fire consume you, Ezek. 15.7.

An admonition to Christians,Vse 2 to pittie themselues by amendment betimes: the longer they put off, the more they must suffer: and what wiseman will not saue his skinne as much as he may? if he receaue one blow, he wil ward the second, and arme against the third. Now, apply this to thy selfe: doth God lightly humble thee? that should make thee, or should not that make thee, when thou art vp againe, to looke better to thy waies, [Page 32]and to thy feet to set them in Gods testimonies. O re­member this yee, that rise from sicknesse to sinne, not to amendment: hereby ye do but make worke for another, and smarter Visitation. A man should come out of sick­nesse, as gold out of the fornace, which is purer by it, & more shining: but many come out worse then they went in, who are not Gods gold but Satans drosse: afflictions, sicknes, pouerty, paine are the portions of sin from God, and rods of nurture in the hands of a louing Father: but if the rod of nurture better vs not, rather if it make vs worse, what hope of vs more then of Salomons foole, who being sore and often beaten for his fault (it was of drunkennesse) would follow it yet more? Pro. 23.35. Of such blockishnes and priuation of sense we reade in the wicked Israelites; who though strangers deuoured their strength; and this was no small affliction; yea, though gray haires were here and there vpon them, and this was no new affliction; yet they knew nothing, neither sought the Lord for all this, Hosea 7.9. no rod, no calami­tie could doe any good vpon them: were these wise for themselues? or are they wise, that will fall a sleepe in a re­gardles security, while they are in the heart of the sea, and far from any shore, as did Salomons drunkard, who therefore might haue perished without all remedy? So for the careles and incorrigible in the hot brunt of Lon­dons last Mortality, what wisdome in them, that they had no better regard; seeing that by such senslesnesse of so fearefull and great a iudgement from God, they pur­chase more strokes to the fooles backe, which cannot but bee so, when one stroke, and such a one, can so little moue them, or neuer a whit?

To haue thirty and eight yeeres sicknesse, and all that long time, to keepe in bed, must needs bee a grieuous [Page 33]chaine: yet Christ tells this Man of a worse thing in chaines vnder darknes, binding to damnation: for such a matter I take this worse thing to be.Doct. And then we learn hence, that corporall paines here, should breed care in vs to preuent eternall in the helles: for, therefore the Lord iudgeth vs here, 1. Cor. 11.32. and therefore, when we suffer here, & but for a very short time, (or rather no time, compared to time endles,) in the ache of a tooth or anguish of other member; and yet crie out as if we suffered, or should suffer eternally: how should this put vs in remembrance & feare of that place where, & those torments wherein the wicked and all that forget God, doe, and must suffer world without end in euer burning flames of hell? should not such an occasion set spurres of care into vs to auoid the worse thing, when the thing be­fore was so grieuous and tormenting: the reasons:Reasons

Good reason it should be so; 1 for otherwise GOD should loose that labour, and we our soules. Secondly,2 then is the fittest season: for, when can a man so fitly re­member a smart, as when he smarts? and when so well minde the torments of hell, as when, by reason of tor­ments like those, he can at no hand, minde and remem­ber with pleasure the pleasures of sin that bring downe to hell?

A reproofe of those who minde nothing in sicknesse but health; nor in prison but liberty; Vse nor in paine but ease. They neuer labour, with bodily health to get sauing health; nor with liberty from prison, the liberty of Sons; nor with the ease of the flesh, ease and rest from their la­bours in another world: their happinesse stands (all of it) in their riches, their life in their abundance, and their reioycings in the fauour of men: all their care is, not to preuent misery for hereafter, but to store themselues [Page 34]with some foolish happines now: where Dauid yet in the highest flote of his kindomes, felt his sins as a moun­taine, & the pardon of them, as the greatest ease worldly, Psal. 32.1.2. to be shut vp in sin, hee esteemed it greater thraldome, then to be shut vp in prison: and the fauour of God he desired aboue all fauours here, Psal. 4.6. This vse he made of his sicknes caused by his sin; the paine of it put him in minde of worse paines, and more intollera­ble, which was his benefit thereby for our imitation. I pray God the like mind may be found in those, whether rich or poore, at whose hearts the Lord knocked by this last calamitie of Pestilence; and I pray God it may bee found in all of vs to our amendments: Amen.