THE Text is a peice of a Promiſe, to a peice of a Prayer: the Prayer was made in the day by Solomon to God: the Promiſe was made at night by God to Solomon: Solomons whole prayer was, That what prayer ſoever ſhould bee made of any man, or of all the people of Iſrael ſtretching their hands towards the Temple that he built, that then God would be pleaſed to heare in Heaven and bee mercifull, Chap. 6. 29. 30. and give to every man according to his wayes; and Gods whole promiſe was,Chap. 7. 12. That he had heard his prayer, and choſen that place to himſelfe, for an houſe of Sacrifice.

Solomon diſtinguiſhes this whole tree of his Devotion, into particular branches, viz. If thy people bee put to the worſe before their enemies, chap. 6. 24. 25 becauſe they have ſinned againſt thee, and ſhall returne, and confeſſe thy name, and pray, and make ſupplication before thee in this houſe: Then heare Thou from Heaven, and forgive the ſinnes of thy people Iſrael, and bring them againe to the Land, thats for Warre, and therefore not for us; for bleſſed be the name of God, we have peace.

Hee goes on: When the Heaven is ſhut up, and there is no raine, c. 6. 26. 27 becauſe they have ſinned againſt thee; yet if they pray towards this place, and confeſse thy name, and turne from their ſinne, when thou doeſt afflict them; then heare thou from Heaven, and forgive their ſinnes, and ſend raine upon the Land. That's for Dearth, and therefore not for us, for yet, bleſſed be the name of God, wee have plenty.

Hee proceeds: If there bee Peſtilence, c. 6. 28. 29 or any other ſore or ſickneſſe whatſoever, then heare thou the prayer and ſupplication of thy people. That's for the plague, and that's for us: For it is a time of plague, a fearfull time it is; yet as fearefull as it is, it is not deſperate; for wee have Gods particular promiſe for this, as well as for the reſt, If I ſend a Peſtilence amongſt my people. If my, &c.

Nay, wee have not onely Gods Promiſe, but our owne experience alſo for the truth of that Promiſe: For in Anno 1625. when in one Weeke there died 3344. the next week fell to 2550. the next to 1612. the next to 1551. the next to 852. the next to 558. the next to fewer, and the next to none. I pray God, wee may ſee none of thoſe great Weekes. But if we do, what then? ſhall we deſpaire? no, we need not, he that performed his promiſe then, will performe his promiſe now; ſo that wee will performe our conditions, and humble our ſelves and pray; &c. And ſo I have brought you by a circular motion to my Text again: and my Text is for all the world like a paire of Indētures, the one on Gods part, the other on mans part: God the Maiſter, Man the apprentice; and both their conditions runne on former conditions: Mans ſinne, and Gods iudgements; chap. 6. ver. 22. When a man ſhall ſinne againſt his neighbour: ver. 24. When there ſhall bee no raine becauſe they have ſinned. When there ſhall be ſickneſſe, and Famine, and Plague, if they ſinne againſt thee. ver. 36. So, Gods conditions of Deſtruction, runne upon mans condition of Tranſgreſſion, and againe, Gods condition of Deliverance runnes uppon mans condition of Repentance. And they are foure on either ſide: firſt on Mans, 1. Humility. 2. Prayer. 3. Seeking. 4. Turning. Diviſion. If my people, &c. Theſe are the conditions of our Indentures. And Gods are anſwerable: 1. Hee will Exalt. 2. Hee will Heare; heare in Heaven. 3. Hee will forgive. And 4. Hee will heale the Land. Or you may conſider this Text, as a Malady and a Medicine; as a Diſeaſe and a Cure: the Diſeaſe, the Diſeaſe of the time, Peſtilence; the Cure, the Cure of that, and all Diſeaſes, Repentance.

In the Diſeaſe I aske: firſt Propter quod, the provoking cauſe. Secondly, Quid, the matter, what it is? thirdly, Vnde, the Authour. Fourthly, Inquos, who and what they are that are ſicke of the Plague. Fifthly, Ad quod, the end and finall cauſe. Theſe five are in thoſe five firſt words of my Text. If beeing a ſuppoſing Word, implies the firſt and laſt: If God does it, ſomthing muſt provoke him to it: And if he be provoked to do it, hee hath ſome end in the doing of it: And then I the ſecond word, deſcribes the Author: and Peſtilence, the third word, the matter; and amongſt my people, the laſt word tels you who, and what they be. In the Cure, I looke upon the ſeverall ſimples; they are made by Man, as the Apothecary: And made effectuall by God; as the Doctor. The firſt is the geſture of Repentance, Humble. The ſecond is the voice of Repentance, Devout. The third is the care of Repentance, Diligent. The fourth is the Digeſture of Repentance, Wholeſome, If my, &c.

And thus you ſee the coherence of the Text, and Context; and the concordance of the Time with the Text: For it is a penitential Seaſon, and this is a penitentiall Sermon; it is a ſorrowfull Time, and this is a ſorrowfull Theame: it is a fearefull Time, and this is a fearefull Text: And yet it is a Hopefull time, and this is a hopefull Text too, for even in this Feare we hope: We ſinne, Heaven frownes, God ſtrikes, that's fearefull; wee repent, Heaven laughes; God ſtroakes, that's Hopefull.

Now, if I draw not theſe conditions like a perfect Scribe, if I compound not this Recipe like a learned Galen; you muſt impute part of that to my ignorance, and God mend it: part you muſt impute to my negligence, and God forgive it what I faile, you in your meekneſſe pardon, God in his goodneſſe perfect. I begin with the firſt, The Diſeaſe, If I ſend a peſtilence, &c.

The firſt word is a tottering word,Pars 1. Si, If. If; it runnes upon wheeles, & ſo hath ſet my braines backeward and forward: if I goe forward with it, I enter into an houſe of diligence and Devotion, a Haven of Happineſſe and Deliverance; into a •• Houſe of Humility, and Prayer, o • Seeking and Turning; into an Haven of Hearing and Healing, o • Mercy and Forgiving; and this may be ſeaſonable for ſome. If 〈◊〉 look backward with it, I enter into a ſhip fraught full of iniquitie; into a ſea caſting up waves of iudgements: a ſhip full of ſinne; that is the lading, into a ſea full of peſtilence, that is the exchange. If: ſo loath is God to ſend ſome judgements amongſt us. If: If he doth it, it is a chance; and a great miſchance muſt force him to it. Some puniſhments come hardly from heaven; but if they come, they come as hardly upon man. No puniſhment at any time, but for ſinne: but ſuch puniſhment as the peſtilence, ſurely it is for great ſinnes; and that reſolves my firſt Quaere, the propter quod.

Why is the peſtilence amongſt us?1a 1ae Propter quod? Why the plague Why ſo great a puniſhment as the plague? Becauſe wee are ſinners, becauſe we are great ſinners: Ingentia peccata, ingentia ſupplicia, God viſites often, becauſe we ſinne often; but never ſends his great viſitation of the plague, but when ſinnes are very great: ordinary ſins beget ordinary diſeaſes; but the deſolation of the peſtilence never followed, unleſſe ſome great abhomination preceded. Never was deſtruction threatned, untill tranſgreſſion was conceived. Never ſuch a deſtruction as the plague executed, untill ſome great tranſgreſſion was committed.

The word of God, the hiſtorie of man, this very time, they all make this true; Not a miſery ſince the beginning of the world was, not a • miſerie to the end of the world will be, not a miſerie at this preſent is, but they are all the Brats of ſinne; but the Plague; the Plague, Oh, that was evermore the ſpawne of ſome Whale-like ſinne. Sinne and Happineſſe could not ſtand together in Paradiſe; as ſoon as ſinne entred in, man was thruſt out. Mala gens bonam terram malam efficit: an ill people makes a good land bad.Pſal. 107.33.34. Hee turneth the flood into a wilderneſſe, and drieth up the water ſprings: a fruitfull land maketh he barren for the wickedneſſe of them that dwell therein. For the wickedneſſe of them that dwell therein: mark you that. Never was an ounce of judgement without a pound of ſinne.Zephan. 1.1.2. I will ſurely deſtroy from the land, ſaith the Lord, I will deſtroy man and beaſt, I will deſtroy the fowles of the heaven, and the fiſhes of the ſea, and ruines ſhall bee to the wicked, and I will cut off man from the land, ſaith the Lord. And why will the Lord bring ſuch a deſtruction upon the land? Why? why verſe 4 becauſe there were a remnant of Baal, and Chemarims; verſe 5 becauſe there were ſome that ſware by the Lord and by Malcham: verſe 6 becauſe there were ſome that turned backe from the Lord, and enquired not after God: verſe 8 Becauſe there were ſome cloathed with ſtrange apparrell: verſe 9 Becauſe there were ſome daunced proudly vpon the threſholds. Runne to and fro through the ſtreet of that chapter, from the head to the foot, from the beginning to the ending, and ſee, and heare, and feare, and tremble. Sinnes were the cauſe of that threatned deſtruction: Sinnes were the Engines, Whirle-windes, Thunder-bolts, Earth-quakes, and devaſtation of that ſtate.

And what is the cauſe of this plague? I doe but aske the queſtion; and I would to God that you could returne a Negamus to my queſtiō, an Ignoramus to my interogatorie. Have not wee Schiſmatiques and Heretiques amongſt vs? Papiſts and Anabaptiſts? Papiſts for their Baalites, and Anabaptiſts for their Chemarims? Have not we hollow-hearted Hypocrites? men of two religions? that ſay with their tongues, Vivat Rex, and wiſh in their hearts, Praevaleat Papa? Have not wee Apoſtataes and Atheiſts? people that turne backe from God? people that forget God? that forget even God that made them? Have not we Gulles, and Gallants; and painted Iezabels? Have not wee Crane-paced levaltoes, that walke with ſtretched-out neckes? Have not wee covetous, deceitfull, greedy, ſinfull, oppreſſing Vſurers, Brokers, Tradeſmen, and Gentlemen? and is it any wonder then, if God ſend a plague? Very loath hee is to ſend it, and therefore hee ſayes, If: If I doe it; but ſuch ſinnes as theſe wil enforce him to it.

Why 14700. of the plague at one time, beſides them that died in the conſpiracie of Corah? Becauſe they murmured. And have not wee them amongſt us, that ſpurne at authoritie, and murmure againſt God himſelfe? That chide with God himſelf, if he ſend not a ſhowre of raine when they would have him? And is it any wonder if the plague bee amongſt us? God is loath to ſhoote theſe arrowes, very loath, and therefore hee ſayes, If: but ſuch ſinnes as theſe, murmure and diſtruſt, will bend his bow, and make ready his quiver.

Why 70000. in the time of King David? 2 Sam. • 4. But becauſe King David would number his people, and truſt in his owne ſtrength. And have not wee them that Sacrifice to their owne nets? that truſt in the multitude of their riches? and think they ſhall never be removed? No wonder then, if the plague bee amongſt tis. Very hardly is God provoked to drawe this Sword; but ſelfe-confidence will whet it.

And the hiſtorie of man, the very Heathens tell you as much. Why was the plague ſo grievous upon the Scythians? It was inflicted, ſayes Herodotus, Lib. 1. pag. 57. for their ſacriledge in ſacking the Temple of Venus. And have not we Church-robbers? Doe not many of you pay the parſon by an under-verted leaſe? and yet you will not give the over-plus to your painfull prieſt. And is it then any wonder that the plague is amongſt us? God is loath to lift up his hand againſt you: but theſe ſinnes will prevaile.

Why was the peſtilence ſent aamongſt the Iewes? It was,In Achaic. pag. 279. ſayes Pauſanias, for the prophane luſt of Menalippus and Camaetho. And have not wee as barbarous luſts amongſt us? Some Poligamiſts, that have many wives: ſome Inceſtiſts, that uncover the mothers and the daughters nakednes, ſome the ſiſters, and many their neighbours? Is it then any wonder, that the plague is amongſt us. God i • loath to conſume us this way; but ſuch ſinnes as theſe muſt provoke him.

Why was there ſuch a devouring plague in the time of Romulus? I was inflicted,In vita Romuli, pag. 67. ſayes Plutarch, for the treacherie that was practiſed in the murther of Tatius. And doe not we deale treacherouſly one with another? Doe not we hunt every man his brother with a net? Doe no • wee ſeeke to undermine and cir • co • ve • t one another? Is it then any wonder that the plague is amongſt us? God is hardly drawne to ſend this judgement; but ſuch ſinnes as theſe, will perſwade him to ſend many more, and many worſe.

You ſee the Quare, why the plague is ſent; Now upon the Qua • e, you muſt give me leave to play • he Lawyer, and propoſe a croſſe •• terogatorie, by Quomodo, How the • lague may be ſent away againe. Applic. 1. It is •• y application of it: And no way • o remove it, that I know,Numb. 16 46.47. but A •• ons way, or Phinee's way, or King Davids way. When there died • 4700. of the plague, Aaron takes cenſor, puts fire therein from the Altar, and put incenſe thereon, and goes into the congregation, and a • • onement was made. Sic vos, ſo do you; Take the cenſor of humble devotion; put therein the fire of • eale from the altar of the Croſſe; and put thereon the incenſe of Chriſts merits, and offer it quickly for the congregation; and Gods • and is not ſhortened, his eare is not ſtopped; but as then, ſo now, he will be reconciled, and accept of this for attonement, and ſtay the plague; onely you muſt ſtand, as he did, beewixt the living and the dead • your dead ſinnes with ſorrow, and the living graces of God with deſire, and deſire God with thoſe teares, That from plague and peſtilence hee would deliver us, for • eſu • Chriſt his ſake, Amen.

Or, if it increaſe to Phinea's number, and there dye 24000. why then you muſt doe as Phineas did and what did he? Hee roſe up from amongſt the congregation, and tooke • Iaveling in his hand, and thruſt Zimri and Cozbi through the belly, ſo the plague was ſtayed. Sic vo • , ſo doe you: you are Phineas, Chriſt hath made you ſo to God his Father, Kings and Prieſts. Riſe up • from the congregation, for you are downe; downe and aſleepe in the ſinnes of your companions: But at laſt awake; awake by repentance, and ariſe; Riſe by faith, and take a Javelin; the Javelin of Reluctancie •• d Feare; and ſmite Zimri, the •• entation of ſinne, and Cozbi, your • onſent to, and delectation in ſinne; •• d ſmite them through the belly, •• at there may never againe bee a conjunction of your conſent with •• e Divels tentation; and intreate God, and he will doe it, ſay the •• ague through Ieſus Chriſt. Amen.

Or if yet the ſicknes increaſe far •• er, as in King Davids time, from •• an to Beerſheba, and ſlay 70000. •• en; why then you muſt doe as King David did: He ſpake unto the Lord when he ſaw the Angel ſmite •• e people, and ſaid, Loe, 2 Sam. 24.17. I have ſin • ed, and I have done wickedly; but theſe ſheepe, what have they done? let thine hand, I pray thee, bee againſt me, and my fathers houſe. Sic vos, ſo muſt you. If any of you are more conſcious than others; and which of you is not? why then you muſt; or, if you are loath to bewray yo •• ſelves, why then I will, I will ſpe •• unto the Lord; for I have ſeene t •• Angel ſmiting, and I will ſay; Wh •• have the people of this pariſh, 〈◊〉 this Citie done, O God: it is I th •• have ſinned, it is I that have do •• wickedly; they, alas, knew not ho •• to contrive theſe ſinnes that I have committed; ſo that thou wilt ſpa •• them, let thy hand be againſt me, and my houſe: for I am the greateſt ſinne amongſt them all; and yet, but of th •• extent I truſt whom I • SUS CHRIS • will ſave; and if thou wilt ſave me and them from the plague, and he •• then we will goe up, and reare thee a •• Altar, and offer burnt offerings, an • peace offerings unto thee. From ou • ſinnes wee goe up, and the altar of ho •• ly proteſtations wee reare, and ſwear • unto thee, to meddle no more with ſin • which hath brought this plague: an •• will for ever offer unto thee the burnt offerings of broken and contrite ſpirits; and the peace offerings of Turtle repentance, and Dove charitie, and 〈◊〉 leavened ſinceritie upon the altar • f faith, in the croſſe of Ieſus Chriſt, for whoſe ſake heare us, and helpe us, • nd have mercy upon us, and bid the Angel that deſtroyeth thy people, to • old his hand, that wee may live and • raiſe thee in the great congregation •• ilitant, till wee come to thy congregation triumphant, to ſing eternall Hallel • jahs to him that ſits upon the • hrone, and to the Lambe at his right • and for ever. Amen.

If any of you think the removing of the plague is not worth ſo much • aines, I entreat you to goe along with me, and be reſolved upon my ſecond Quaere, the Quid, 2a 1ae, •• uid, what is the plague what the plague is. And what is the plague, thinke you? To know what it is, you muſt not looke upon it under the genus of ſickneſſe: for then it is but Humores male diſpoſiti, an ill di • poſition of the body, ſo Secundum definitionem, it is defined ſo, ſickne • is; or, it is a want, a defect, a privation of health. It is not a thing i • nature; but it is a thing againſt nature, a violation of nature: for therefore is ſicknes called Diſeaſe 〈 in non-Latin alphabet 〉 , becauſe it is ſine ſanitate without health. So ſecundum • em or it is Macula, a ſpot, quia corporis formain deformat, becauſe it diſfigures the beautie of the body: i • makes him mauc and meagre, pal • and wan: and it is Debitum, a debt, quia ad mortem obligat, becauſe i • bindes us over to death, and arreſts us at his ſuite. So it is, ſecundum nomen, it is named ſo, ſickneſſe is: Nay, ſometimes it is a double debt, a debt to nature, and a debt to phyſicke: if we dye, then natures debt is paid: if we recover, yet wee are ſtill in debt to the phyſitian: ſo farre ſometimes, that we ſpend the •• ſt farthing of our ſubſtance: So it 〈◊〉 as ſaid of the woman in the Goſ • ell; ſhe conſumed her whole eſtate •• on the Phyſitians; or, it is a percuſ • on, and deſolation; either a ſmiting 〈◊〉 a deſolation; ſo the Prophet •• yes, I will make thee ſick in ſmiting •• ee, in making thee deſolate: Mica. 6.13. And I •• ink the Prophet there meanes the • lague; for the plague is a ſmiting •• ckneſſe, and the plague is a deſolating ſicknes. It is a ſmiting, & therefore called 〈 in non-Latin alphabet 〉 , for the fierceneſſe • f it, it leaves a ſcarre behind it: and 〈◊〉 is a deſolating ſicknes, & is therefore called 〈 in non-Latin alphabet 〉 , becauſe it ſpreds and diffuſes it ſelfe into many, if not into all people: ſo ſecundum diviſio • em, it is diſtinguiſhed ſo, ſicknes is, and this diſtinction complies moſt with the plague, ſuch a thing is the plague, ſuch a fearfull thing is the plague, and I pray God deliver us all from it.

Quid efficit, What it doth: what doth humility? Exaltat, it exalts: 2a1ae, 2ae. what doez Humility. Humilitas eſt Schola, & ſcala coeli: He that deſires to build high, and ſeeke thoſe things which are above, muſt lay his foundation low; for humbleneſſe of mind is the Schoole teaching, and the Scale reaching Heaven: ſo he, and ſo the Poet, Quo minor eſt quiſquis, maximus, &c. He that is leaſt in his owne conceit, Prov. 18.12. is higheſt in Gods; ſo the Prophet, Before honour is humility: and ſo the Apoſtle,Iam. 46. God giveth grace to the humble. Pride is the beginning of ſinne, and Humility is the A, B, C, of our Chriſtian Ethicks; and therefore ſayes the Apoſtle againe, Humble your ſelves under the mighty hand of God, that he may lift you up. Iam. 4.10. Humility mounts the ſoule that uſes it, to Heaven; Pride keeps us downe, for it is a plague. The plague is Tumor in corpore, and ſo pride is Tumor in mente; That a ſwelling in the body, this in the ſoule. 〈◊〉 the plague be exalted, and become Macula in corpore, Tokens in the body, then the body dyes: ſo, if prid • be exalted, and become Macula in anima, Spots in the ſoule, then the ſoule dyes. And yet it is obſerved by ſome, that though the Tokens doe appeare, yet lying upon the earth, and breathing into the earth, may poſſibly cure it: And ſo humility, the loweſt, and lowlyeſt of all Gods graces, will cure the plague of the ſoule, pride.

O quantum crimen ſuperbiae, ſayes St. Ambroſe, ut ei etiam adulteria praeferantur! Oh how great a ſinne is the ſinne of Pride, that even Adulteries are preferred and ſaved before it! Noverca virtutum, mater vitiorum, The ſtepmother of vertue, and the mother of vice. The ſtepmother of Vertue, becauſe it hates them, as many women doe thoſe children their husbands had by former wives; and the mother of Vice, becauſe there is not one vice in the world, but therein is found the contempt of God, and that is Pride.

Humilitati autem nihil aequale, Tom. 5. p. 171. De Humilit. ſayes St. Chryſoſtome, haec eſt bonorum mater, & radix, altrix, & occaſio, ſimul & vinculum: What is comparable to humility? Humility is the mother of all Graces, the root, the nurſe, the occaſion, and the bond of all Graces: The mother of all Graces ſhee is, for ſhe conceives them; God had reſpect unto the lowlineſſe of his Hand-maiden: Luke 1. The lowlineſſe conceived a reſpect in God towards her. The roote ſhee is, for they grow upon her; if they be not upon the ſtocke of humility, they turne into vices: Nothing more wicked than to cleanſe the Leper, than to heale the lame, than to raiſe the dead, ſayes St. Chryſoſtome; How? nothing more wicked? why, theſe are good workes, how then are they wicked? Why, the Father tells you,Ibid. Si ſit cum inſolentia, If it be done in arrogance, and ſelfe-conceite, if it be done without humility: No fire of Charity, if it be not raked up in the cindars of humility; and the Nurſe ſhe is; for the Graces of God, if they ſuck not upon the Breaſts of humility, they waxe leane, and ſtarve: He hath filled the hungry, (Humble) with good things, but the rich he hath ſent empty away. And the occaſion of other Graces ſhe is; when Saul ſought his Fathers Aſſes humbly, hee found a Kingdome gloriouſly: when hee ſought himſelfe vainely, hee loſt himſelfe, and his Kingdome fooliſhly. And the Bond ſhee is; for when the other Graces of God, ſever themſelves from humility, they become ſinnes:Luk. 1.51. God puts downe the mighty from their ſeate, but exalts the humble and meeke.

You ſee what Humility does; It exalts, I could tell you much more that it doth; for all that I could and would tell you, I tell you, it ſecures. Socrates ſecured himſelfe from death, when the Tyrant threatned him with death, ſaying, volo mortem I would dye: Nay, but then ſayes the Tyrant, thou ſhalt live: why ſaies he, volo ſive mortem ſive vitam, I will either dye or live, as you pleaſe, and ſo was ſafe: And ſo is the Humble man; as the Reed anſwered the Oake, The Oake wonders why the ſtrongeſt of all Trees ſhould bee ſometimes Eradicated, rooted up by the Roots, and ſometimes blowne downe by the winde; when the Reede, the weakeſt of all things, ſhould never be hurt by the wind: Why, ſaies the Reede, thou need eſt not wonder at this, for thou art a proud, and inflexible piece of wood, and will not yeeld; and therefore the winde that is ſtronger than thy ſelfe, breakes thee; whereas, I yeeld to every winde, and ſo no winde hurts mee, but I am ſecure; ſo ſaies the Humble man: Now God hath ſent a Plague, I am willing to dye, and if it pleaſe him to take it away againe, I am willing to live: If I live; ſaies he, I will live to thy glory in newneſſe of life, and aſcribe it to thy mercy, if this deſtroying Angel paſſe over my houſe; and if I dye, I will dye to be glorified with thee, through Ieſus Chriſt my Saviour: if I dye, in Heaven I will praiſe thee; and if I live, in Earth I will pray unto thee.

And that is my ſecond part I am to ſpeake of:2a, 2ae. The ſecond ingredient for the cure of the Plague; Prayer: It is an opening Pill, it opens out hearts to conceive, our lips to utter a Prayer; and it opens Gods eares to heare our Prayer: If my people ſhall pray. I will heare.

In this I ſhall, if God will, ſhew you: 1. Quid eſt, what Prayer is: 2. Cui, to whom we muſt pray: 3. Quid efficiat, what Prayer doth: And 1. Quid eſt, What is Prayer?

Some have defined Prayer Comparatè, 1a. 2ae 2a. Prayer what? and ſome Abſolutè: They that define it by Compariſon, tell us, That Prayer is the ſacrifice of a Dove; that is, a Peace offering; and they that define it thus, direct us to firſt, Electio, the choice of a cleane one, by preparation, they meane, as the Pſalmiſt ſaith, That our hearts indite a good matter: Pſal. 45. and ſecōdly, Corpus, a Body, verba pura, viz. good words, & not to ſpeak to God, as too many ſpeake in this place to you, Non ſence, by ſpeaking Quicquid in bucc am vener it, whatſoever comes next to hand: but ſo to ſpeake, as God hearing, may accept, and man hearing, may not pitty, if not laugh: not to complement with God in uncoth language, nor yet to ſlight God with ſlovenly words, nor yet to weary God with tedious bablings, but with words well compos'd, that it be neither a leane body, nor a lame body. And thirdly Animā, A Soule: viz. Intentionē fixam, a fix'd intention; not to ſuffer our heart to roave & wander, while our lippes moove and ſpeake, but to obſerve what we pray for, as we deſire God to obſerve and grant our prayers. Wee pray often, and God heares us not; and the reaſon is plaine, becauſe wee heare not our ſelves. And fourthly, Alas, Wings, viz. Fidem, & ſpem; faith, & Hope; Faith, to deliver the meſſage in Heaven; and Hope, to returne the anſwer upon earth, beleeving hee doth heare them, and hoping hee will grant them: And grant them God will, if fiftly, this Dove have plumas, and be not bare of feathers, viz. Gemitum & lachrymas, ſighes, & teares. But laſt of all, you muſt be ſure they have pedes, feete too, opera Charitatis, Workes of Charity: And then, when GOD ſees your prayers ſo compleate, he will, queſtionleſſe hee will accept it for a peace offering. They that define Prayer abſolutely, tell us, it is Expreſſio mentis ad Deum in Nomine Ieſu Chriſti, an expreſſion of our deſires in the Name of Ieſus Chriſt to God.

An expreſſion of our deſires, not that words are ever neceſſary; for ſometimes the heart may bee ſo overcharged with griefe, as that the tongue cannot ſpeake. So we read of Hannah, and ſo of Moſes; but that wee would make our tongues the Ambaſſadors of our hearts, when there is not a greater occaſion to keepe them at home: For God made our Tongues, ſo well as our Hearts; and wee deſire to have our Tongues in Heaven with our Hearts, and therefore muſt glorifie the God of Heaven equally with our Tongues and Hearts. So the Pſalmiſt,Pſal. 45. My heart is enditing of a good matter, and my tongue is the pen of a ready writer; I will ſpeak of the things which I have made unto the King. And ſo we, we muſt utter, utter with our Tongues, what we deſire with our Hearts.

But both our deſire and expreſſion muſt bee in the Name of Ieſus Chriſt; no promiſe but in him; no purchaſe but by him: Whatſoever you ſhall aske in my name, God will give it you: In nomine ejus it muſt be: for without him, we are like to have as courſe entertainment with God, as Ioſeph promiſed his brethren, if they brought not Benjamin. By the Princes favourite, the ſubject obtaines the Princes favour; and by Jeſus Chriſt, in whom, and in whom onely, God is well pleaſed,Math. 3. we obtaine whatſoever we obtaine: and therefore as the Apoſtle, ſo I to you, Let your prayers be made knowne by him (viz. by Ieſus Chriſt) to God.

And being made known by him, our prayers are ſure of acceptance; for he hath purchaſed Gods favour for us, and that by a bloody rate,Hebr. 5. By his owne blood; By that hee entred into the holy place, to make interceſſion for us, this makes our Evangelicall ſacrifices acceptable to God.

To God, I ſay: For as our prayers muſt bee offered, By; 2a, 2ae, 2ae. and in the name of Ieſus Chriſt, ſo they muſt be offered to God, and to God onely; for God onely is the Cui, the object, To whom we muſt pray.

Not to Patriarch, or Prophet; for no precept for that. Not to Angel or Archangell; for no promiſe to that. Not to the Virgine Marie, or any ſhee Saint; for no example of this, let Rome ſay what Rome can to the contrary. But this is a matter of diſpute, and ſo diſputed it hath been, that it needs no diſpute here; for they are not able to reply. And beſides, their owne Doctrine and Example choakes them: for their doctrine never taught to offer, their example never did offer any thankſgiving to any Saint, or Angel whatſoever. And yet thankeſgiving is a part, and a chiefe part, of prayer: and therefore where no thankſgiving is due, there no prayer is due. Nor the one nor the other hath any object, but God: I ſhall therefore conclude this with a prayer to God.

God grant wee may never betake our ſelves to any other ſhelter, than Vmbra altiſſimi, that of God; for bleſſed be the people that bee in ſuch a caſe; yea, bleſſed are the people which have the Lord for their God. God make us Saints in Heaven, and give us grace never to pray to any Saint; and to pray to him ſo, that when wee pray, he may heare.

It is my third conſideration, in Quid efficit? what does prayer? 3a, 2ae, 2ae. And did I propoſe it ſo low, What does prayer? I ſhould rather have propoſed it thus, What does it not? It opens Heaven, and it ſhuts Heaven. 1 Reg. 18. Raine or no Raine, are at the command of prayer. It defeates our Enemies: So David overthrew the counſell of Achitophel by Prayer. 2 Sam. • 31. It obtaines favour with Kings:Neh, 2.4. So Nehemiah wonne grace with Artaxerxes the King, by Prayer. It opens Gods hands, and it ſhuts Gods hands:Numb. 11.2. So Moſes, when God was angry, ſhut his hands, by Prayer. and when the people were hungry, by prayer Moſer opened Gods hands to give them Manna. In a word, Prayer is, as Luther, ſpeakes, though Hyperbolically, yet Divinely, Res omnipotentiſsima, an Almighty power. By this,2 Sam. 24 Pſal. 106. •• . prayer, David in his time, and Phineas in his time, ſtayed the Plague. As they did pray, ſo God give us grace to pray, and to pray ſo, that this plague may bee ſtayed, through Ieſus Chriſt. Amen.

Many objections are made againſt the neceſſitie of prayer, and againſt the efficacie of prayer. I have ſolv'd thoſe objections elſe where;The third Sermon. and all that I ſay here, is, If any one amongſt you all miſſe the aime of your prayers, it is, I will lay my life on it, it is becauſe your prayers are amiſſe: Mend them, and God will heare them; heare them, and forgive your ſinnes, ſo that you mend your ſelves, and turne from your wicked wayes.

It is the third thing I am to ſpeak of,3a, 2ae. and the third ingredient for the cure of the plague, Repentance is; It is a purging pill, it purges us of ſin, and God of wrath. If my people turne from their wicked wayes, I will forgive their ſinne. And herein I ſhall deſire you to obſerve with me, 1. Qui, who are to turne, populus, & populus univerſus, my people, and all my people. 2. Quid eſt, what it is to turne. That wee muſt take by the example of Turners. 3. A quo, from what we muſt turn, from our wicked wayes, from all our wicked wayes. 4. Ad quem, to whom wee muſt turne: for every motion hath a double terme, To God; turne to me ſayth the Lord. 5 And laſtly, Quid efficit, what good turning does us: It obtaines forgiveneſſe, forgiveneſſe of ſinnes, forgiveneſſe of all ſinnes. And when they are once forgiven, there is no feare, but with one helpe more, but the land will bee healed, and the plague removed.

Of which, may I ſo ſpeake, and you ſo heare, and all of us ſo doe, Turne from our wicked wayes, that God may forgive us all our ſinnes, and preſerve us from the plague, and remove the plague from us, through Ieſus Chriſt. Amen.

I begin with the firſt,1a, 3ae, 2ae. Who to turne. Qui, Who ſhould turne; populus, & populus univerſus, My people, and all my people: 1. Gods people: for they that are not Gods people, either cannot, or doe not: They cannot, for want of grace; they doe not, for want of skill: They have no correction to drive them to it, they have no direction to guide them in it: ſo unhappy they, they that are not Gods people, that they have no unhappines; They come in no misfortune, like other folk. So happy we, we, that are Gods people, that wee have many unhappineſſes. We come into miſfortune above all other folke; onely our miſ-hap becomes a good hap; and our miſ-fortune, a Fortune, a good fortune.

For when God whippes us, wee reade it in Corrigit, a Chaſtiſement; but when God whippes them, it is in punit, a puniſhment. Chaſtiſements are alwayes for amendment, puniſhments cōmonly for amercements. When God does Caſtigare, correct his people, it is to amend them: When God does punire, puniſh them that are not his people, it is to end them. With his people, God deales as a Father with his Childe, as a Maſter with his Scholler. And why doeth the Father whip his Childe? to make him better. Why the Maſter his Scholler • To make him learne his book. But with them that are not his people, God deales as a Judge with a malefactor: and why doth a Judge condemne a Thiefe? To hang him, to hang him out of the way. Thus did God deale with the Egyptians, Hee ſent them Frogges, Exod. 6. &c. and Lice, & Flies, and Graſhoppers, and Murraine: and what was the end of all this? To overthrow them in the red Sea. But why did he ſend Fierie Serpents amongſt the Iſraelites?Numb. 21 9. To make them looke up to the Braſen Serpent, that they might be healed. Why did he ſmite them at Ai? Ioſh. 7.13. But to make them up, and ſanctifie themſelves, Why did hee ſuffer the Philiſtimes and Ammonites to oppreſſe them? but to make them ſay, We have ſinned againſt thee, Iudg. 10.15. deliver us wee pray thee, this day. Why did hee ſend them Thunder and Raine in Harveſt?1 Sam. 12.19. but to make them pray unto the Lord, and confeſſe the addition of their ſinnes. Why a plague in King Davids dayes?2 Sam. 24 17. but to make him confeſſe his ſinnes. Why a plague now? but to make us that are his people, to turne from our wicked wayes.

Such a happineſſe there is in being Gods people, for all the plague; and as Plato ſayd, He thanked God, hee was a Man, and not a Beaſt; a Grecian, and not a Barbarian: So we muſt, at leaſt, ſo wee ſhould, bleſſe the Name of God, that we are men, and not beaſts, Chriſtians, and not Infidels; his people, and not them, nor of them that are not his people: and God make us all ſo happy, that all of us may alwayes, eſpecially in this time of plague, as to turne from our wicked wayes.

For it is not onely firſt, Populus, 2. Vniverſus, all the people. but ſecondly, Populus univerſus; not onely My people, but All my people muſt turne: For all the people are ſinners; and therefore all the people are in danger of the plague; and in more danger, becauſe this ſickneſſe is more dangerous than all other ſickenſſes, it is infectious; it is amongſt us that tarry heere in the City; it may overtake them that are gone into the Countrey. I pray God it may not overtake them; I pray God remove it from amongſt us: But yet it is amongſt us, and for ought they know, or any man elſe, it may goe after them. If in King Davids dayes, it went from Dan to Beerſheba; it may in our dayes goe from London, to the fartheſt parts of England: No way to remove it from us, no way to keepe it from them; but for them, and us, and all the people of God, To turne from our wicked wayes.

Were the ſinne but private, and particular, and the puniſhment anſwerable, why then happily that particular mans turning might turne the plague out of doores. But the ſinne, alas, is univerſall, and the puniſhment Epidemicall: All of us are ſinners, all of us, though not happily all of us in the ſame degree, yet all of us in ſome degree are ſinners, and moſt of us all in a very high degree, God have mercy upon us; and all of us are puniſhed, ſome by feeling, ſome by fearing; ſome of us ſmart actually, all of us potentially; and therefore all of us muſt turne.

Nay, now I thinke on't, though the ſinne were but private, and that private man had the paſſion of Repentance in reſpect of his owne ſin, and cryed out with the Publican, God be mercifull unto me a ſinner; yet notwithſtanding all men ſhould bee compaſſionate towards the ill caſe of others, and communicate with him in a joynt Repentance; the reaſon is, becauſe hee is a member of the ſame Body. But the ſinne, as I ſayd before, is generall; we all ſay, and many of us, God mend our manners; doe but ſay ſo, We have erred and ſtrayed from thy wayes like loſt ſheepe; and therefore all of us muſt participate in Repentance, and ſay, There is no health in us; but thou oh Lord have mercy upon us miſerable offenders: For the Church is Corpus Homogeneum, and therefore Eadem eſt ratio partis & totius. All men are one Body, and every man is a member of that one body; and therefore the ſame remedy ſerveth both; what every man muſt doe in particular, all men muſt doe in generall.

All men are but one Body, and thus the Members are placed: The King is the Head, the Divine is the Heart, the Phyſitian is the Liver, the Lawyer is the Tongue, the Souldier is the Armes, the Merchant is the Lungs, the Commons are the Feete. The King rules, the Prieſt prayes, the Phyſitian feeds, the Lawyer pleads, the Souldier fights, the Merchant breaths, the Commons travaile: None of theſe can be ſpared, for then the Body will be imperfect; and therefore all of theſe, all Gods people muſt Turne. The King, though a King, and therefore the beſt of men; yet he is but a man, and therefore a ſinner: and a Carbuncle may come upon the Head; but I pray God, preſerve our Head, King Charles, from plague and peſtilence: The Prieſt, though a Biſhop, and the holieſt of then, yet hee is but a man, and therefore a ſinner; and the poyſon of the plague may poſſeſſe the Religion of the Heart; but I pray God preſerve the Heart of our Religion, and Devotion, the Clergy, from plague and peſtilence. The Phyſitian, though the livelieſt of men, yet he is but a man, and therefore a ſinner; and the plague may by his venome ſtop the Fountaine of Blood; but I pray God preſerve the Liver of our Body, the Phyſitian, from plague and peſtilence. The Lawyer, though the nimbleſt of men, yet he is but a man, and therefore a ſinner; and the Sore may riſe in the throat cloſe by the Tongue; but I pray God preſerve the Tongue of our State, the Lawyer, from plague and peſtilence. The Souldier, though the ſtrongeſt of men, yet hee is but a man, and therefore a ſinner; and the Plague, ſtronger than himſelfe, may breake the Armes; but I pray God preſerve the Armes of our Kingdome, the Souldier, from plague and peſtilence. The Merchant, though the richeſt of men, yet he is but a man, and therefore a ſinner; and the plague may ſuffocate the Lungs; but I pray God preſerve the Lungs of o •• Kingdome, the Merchant, from the plague. The Common people is a man, and but a man, and therefore a ſinner; and the plague may weaken the Feet, a Sore may riſe in the Groine, but I pray God preſerve the Feete of this Kingdome, the Common people, from the plague.

No way to perſwade God to this, but for the Head, and the Heart; and the Liver, and the Tongue; and the Armes, and the Lungs; and the Feet, and all; all Gods people to turne from their wicked wayes. Some there be, that think themſelves too good to humble themſelves, and turne; and ſome that thinke themſelves too unworthy to pray, and turne; but here is a checke for the one, and a comfort for the other; all my people muſt turne, The good man hath need, and the bad man hath leave.

Bee thou as good as King David, a man after Gods owne heart; yet K. David may fall into an adulterie, and a ſelfe confidence: and therefore not hee ſo good, but hee muſt turne. And indeed, how often did hee turne? Sometimes himſelfe to God, and ſometimes God to him, God to him by prayer, Turne not away thy face from thine annointed. And ſometimes himſelfe to God by repentance, Turne me, O God, and I ſhal be turned. And this is to teach good men, that when God is turned from them, or they from God, then that they by prayer ſhould turne God to them; and they by repentance turne themſelves to God, by turning from their wicked wayes.

Nor none ſo bad neither, but hee may turne; not the Publican: and therefore Saint Matthew was called, and Zacheus ſaved. Not the Thiefe; and therefore the Thiefe from the Croſſe went into Paradiſe. Not the Harlot, and therefore Mary Magdalene had many ſins forgiven her. Not the Perſecutor, and therefore Saint Paul was converted. Not the Denyer, and therefore Saint Peter wept bitterly. And I pray God give us all grace to weepe ſo bitterly, and to turne ſo truely, that God may remove the plague ſpeedily, and ſend health into our houſes perpetually, and grace into our ſoules eternally, through Jeſus Chriſt. Amen.

This is not onely our Miniſterie perſwading: for you may thinke, and too many of you doe too often think too lightly of that; but it is alſo Gods Majeſtie commanding: and which of you dares thinke but highly of that? God commands all men every where to repent, Acts 17.30. viz. To turne. All men, deepe Polititians, rich Citizens, great Sinners, holy Saints, all his people, to turne.

But what is it to turne? 2a, 3ae, 2ae. To turne, what. That's my ſecond conſideration muſt tell you; and I muſt tell it you from the examples of Turners: And for theſe examples, I looke upon Nehemiah; he met with an uneven peece of Timber, and he turned it round. I looke upon King David, hee met with a knotty peece of Timber, and hee turned it ſmooth. I looke upon King Nebuchadnezzar, he met with a loftie peece of Timber, and hee turned it thin and low. I look upon Iſrael, ſhe met with a rotten peece of Timber, and ſhee turned it into the fire. I look upon S. Peter, he met with a foule peece of Timber, and he turned it cleane and faire.

1. Nehemiah at his returne from the Captivity,Nehem. 13.3.23. found in Ieruſalem an uneven peece of Timber, a mixed multitude; Jewes that had married wives of Aſhdod, Ammon, and Moab, people that ſpake halfe the language of the Jewes, and halfe of Aſhdod, and hee rounded them: he put away all their ſtrange wives. Sie vos, ſo doe you: If you have in your houſe a mixed multitude, goods gotten honeſtly, by your labour; and goods gotten diſhoneſtly, by Rapine, or Theft, or Vſurie, or Lying: away with them, returne them to the true owners, that Ieruſalem may be repaired, that the plague may be ſtayed, that your bodies may bee healed, that your ſoules may he ſaved.

If the affections of your ſoules have married ſtrange wives, the World, or the Fleſh; if you come to Church, and ſpeake halfe the language of Canaan, and yet ſerve the World, or luſt after the fleſh; take out a divorce, that you may ſerve God onely, that God, who onely can, may repaire the breach of the people.

King David met with a knottie peece of Timber,2 Sam. 11.4. • 8.13 he commits adulterie with Bathſheba, when Ioab is beſieging Rabbah, and ſends for Vriah her husband to cover it; and when he would not goe home, neither drunk nor ſober, he diſpatches him with letters, to diſpaeth him of his life. And when his ſubtelty was found out by Nathan, hee ſmoothes it,2 Sam. 12.13.30.31. and ſayes plainly, and ſorrowfully, Peccavi, I have ſinned; Et tranſtulit Dominus,, And the Lord tooke away his ſinne. Sic vos, ſo doe you. If any of you, while your tongue hath been beſieging Hell by prayers, as Ioab Rabbah by weapons; and in the meane time your heart hath committed adulterie, by roaving and wandring imaginations upon your gold at home, your buſineſſe abroad, or your neighbour in the Church, either by luſt, or talke, as David with Bathſheba; and you have ſent for your eye, the husband of your heart, to cover this wickedneſſe, by lifting up the white of it to Heaven; why then diſpatch it, pull it out: and now that Nathan your Miniſter, hath told you on't, be ſorry for it, and confeſſe it, and ſay, I have ſinned, that God may forgive your ſins, that your tongue may conquer Hell, that the Crown of the King thereof, Lucifer, that Crowne which hee ware when hee was in Heaven, may bee put upon your head, and all his people, his tentations, and ſinnes, and plagues, may goe under the Harrowes, and Axes, and Sawes of your repentance: and ſo ſhall the plague bee ſtayed, and you ſaved.

3.Dan. 4.30.31.32.37. King Nebuchadnezzar met with a loftie and proud peece of Timber, Is not this great Babel that I have built for the houſe of the kingdome, by the might of my power, and for the honour of my majeſtie? And by and by his kingdome was taken from him, and hee was driven from men, to eate graſſe as Oxen, and his body was wet with the dew of heaven, till his haires were growne like Eagles feathers, and his nailes like birds clawes, and he confeſſed that Gods workes are truth, and thoſe that walke in pride he is able to debaſe. Sic vos, ſo doe you. If any of you rich Citizens, that came hither with a ſtaffe, like Iacob over Iordan, and are now become great, and have built you faire houſes, Citie houſes for profite, and Countrey houſes for pleaſure, yet walke not in the pride of your heart, ſay not, you have got this by the policie of your brain, or the ſtrength of your hand; or if you have ſaid ſo, as too many of you have ſayd ſo, why then goe, eate graſſe with the Oxen, feed hardly: wet your body with the dew of heaven, with thowres of ne • venly grace, with teares of true repentance: let your haires grow like Eagles, like Eſtridge feathers, to break off the Iron chaines o • your ſinnes; and your nailes like birds clawes, to picke out the eyes of theſe proud tentations: Breake off your ſinnes by righteouſneſſe, and your iniquitie by ſhewing mercie to the poore, that there may bee an healing of your errour, and a lengthning of your dayes, and a ſtaying of the plague, through Ieſus Chriſt. Amen.

4. Iſrael met with a rotten peece of Timber, coverings of graven Images, and ornaments of molten Images, and ſhee caſt them away as a menſtruous cloath. Sic vos, ſo do you. Iſai. 30.22.23.26. If you have p •• your cruſt in the graven Images of ſilver, or m • l • ea Images or gold; If you have worſhipped your wealth, before you have your God; if you have taken more delight and paines in getting this traſh, then the favour of God, why then, throw away theſe, be angry with theſe ſelfe-confidences, that God may ſend you ſeaſonable weather, and give you bread, and binde up the breach of the people, and heale the ſtroake of your wound.

Fiftly and laſtly, Saint Peter met with a foule piece of Timber, a Damoſell meets him, and charges him to be Chriſts ſervant, and hee denies him: Another charges him, and hee denies him againe; and ſo the third time. Then Ieſus lookes backe, the Cocke crowes, and hee goes out, and weeps bitterly. Sic vos, ſo doe you: If when you have met with a Maide, with a Woman, you have denyed Chriſt, and defiled your ſelfe, his members. If a ſecond time you have polluted his Temple, and lay with your neighbours wife: if a third time, you have defacced his Image, and denyed him; and belyed him, by ſelling his Wares at high rates, and put them off by Oaths and lyes: Why ſee, Ieſus lookes backe, lookes backe with pitty, and anger both: The Cocke crowes, his Miniſters call to you, doe you goe out, and turne from ſuch wicked company, and weepe bitterly; that your Faith may not ſaile, that your bodies may not dye, that your Soules may not be damned; that you may live to praiſe God here joyfully, and in Heaven eternally.

For by turning here, God meanes a motion oppoſite to going on: you are in a way of ſinne, that hath made away for the plague; if you goe on, you goe a wrong way ſtill, and ſtill the plague continues: If you would have the plague away, why then turne from that way; turne from it with indignation, and hate your ſinnes as the Iſraelites did, turne from it by contrition, as Nebuchadnezzar did, and be ſorry for your ſinnes: Turne from it by confeſſion, as King David did, and acknowledge your ſinnes: Turne from it by Reſolution, as Nehemiah did, and divorce your ſins: Turne from it by compunction, as St. Peter did, and weepe for your ſinnes: ſend up St. Peters teares to Heaven, that God may ſend ſome ſhowers from Heaven, ſend up King Davids groanes to Heaven, that God may ſend health upon the Earth: Turne you from, that God may turne you to: They that will not turne, ſhall be turned; The wicked ſhall be turned into Hell, and all the people that forget God. If you would have a turne to Heaven when you goe from hence; Then while you are here, turne from your wicked wayes.

That's the A quo, and my third conſideration, 3a, 3ae, 2ae. Frō what wee muſt turne. From what muſt wee turne? From our wicked wayes. And And here by the way, I looke upon the Metaphor, Wayes; and by wayes here is meant Manners, Courſes, Converſations, 1. Frō our wicked wayes. and the meaning is, Turn from your wicked manners, your wicked courſes, your wicked converſations. And againe, by Way is meant, not onely a courſe, but a ſetled courſe; not a ſtarting, or a fit: but a conſtancie. Good men may ſtart aſide; as David into an adulterie, Peter into a denyall. but, Non eſt via eorum, It is not their way. This, and ſo the wicked may ſometimes try the right way. Cain may ſtumble upon a ſacrifice, and Saul upon an offering, and Caiaphas upon a propheſie, but it is not via eorum, they quickly take their former roade againe; and ſo the whole meaning is You that are good, turn you from your wicked ſtartings; you that are bad, turn you from your wicked courſes: 2. From al our wicked waies. from all your wicked wayes. For not a ſin, but muſt be repented of.

Iſrael was guilty of other ſinnes; yet Iſrael could not get the victory, till Achans ſinne was done away. Other ſinnes there were, but Rabbah could not bee taken, till King David turned from his wicked way of adulterie. Other ſinnes there were, but the plague would not be ſtaied, till King David turned from his wicked way of ſelfe-confidence. Many other ſinnes there are now, for which this plague is amongſt us, but there are ſome wayes we walke in, ſome continued ſinnes, either inwardly or outwardly, Drunkenneſſes outwardly, Hypocriſies inwardly; Adulteries outwardly, Concupiſcences inwardly; Pride outwardly, Ambition inwardly; Vſurie outwardly, and Avarice inwardly. And anſwerably we muſt turne; Turne outwardly from our outward wicked wayes; and turne inwardly from our inward wicked wayes. Outwardly we muſt be ſober, continent, humble, and liberall: and inwardly we muſt bee ſincere, chaſte, humble, and content. And this wee muſt eſpecially doe; eſpecially turne inwardly: for if we doe turne inwardly, we do turne outwardly. Whereas many men turne outwardly, that doe not turne inwardly. We may bee civill, yet hypocrites: we may bee chaſte for the outward man, and yet adulterous within: wee may bee humble outwardly, as Achab was, and yet ambitious in our hearts, as Abſolom was: wee may bee prodigall in the outward acts of charity, and yet covetous within in our deſires.

So all men ſeeke, and therefore all men are loſt; loſt all in themſelves, becauſe they have all loſt God: Tua perditio ex to ô Iſrael, Thy perdition is of thy ſelfe oh Iſrael; They are all gone out of the way, they are altogether become abhominable, Rom. 3.12 there is alſo none that doth good, no, not one.

We are all, God helpe us, like the Woman in the Goſpell, that loſt her Groat; God give us the grace that ſhe had, To light a Candle, and ſeeke; to light the Candle of Nature, and ſeeke the face of God in the booke of the Creatures, the Workes of his hands: To light the Candle of the Law, and ſee • e the face of God in the Words of his Mouth, the Bookes of Moſes, and the Prophets: and to light the Candle of Grace, and to ſeeke the face of God in the expreſſe Image of his perſon, the Sonne of God incarnated, Ieſus Chriſt. You ſee what it is to ſeeke; it is to uſe diligence for the recovery of what we have loſt, and that is the face of God.

It is my ſecond Conſideration,2a. 4ae. 2ae, The Face of God, what. wherein I am to tell you, what is meant by the Face of God; and I conceive it neceſſary I ſhould unfold this phraſe unto you; for wee cannot behold the face of GOD, and live; and how then are wee heere commanded to ſeeke the face of God, that wee may live, that our Land may be healed? Why that we ſhall know, when we know, what is meant by the Face of God, and what is here then meant by the Face of God?

1. Some by the face of God doe underſtand, Facies majeſtatis, The face of his majeſtie and glorie, but this in this life wee cannot enjoy; and whether wee ſhall throughly and perfectly enjoy it in the next, it is a queſtion: For the Cherubims, as glorious and unſpotted creatures as they are, cannot behold it for glorie,Iſai 6.2. and therefore they doe veile their faces with their wings. In this life it is onely deſireable, and wee may ſay with David, O when ſhall I come and appeare before the preſence of God? Pſal. 27.4. One thing have I deſired of the Lord, which I will ſtill ſeeke after ever, that I may dwell in the houſe of the Lord, to behold the faire beauty of the Lord, and to enquire in his holy Temple. In the next life it is admirable, and full of glorie.

2. Others underſtand, Facies Iuſtitiae, The face of his juſtice and judgement; But this is formidable, and full of feare; wee dare not behold it, we dare not: For King David, a man after Gods owne heart, did not dare; and therefore did hee ſo de precate it,Pſa. 143.2. Enter not into judgement with thy ſervant, O Lord, for in thy ſight ſhall no man living be juſtified. So fearfull it was to him; how much more fearfull to us? For we feare and tremble now wee ſee but the backe parts of it, the plague. The plague, and all other judgements in this world, are but the backe parts of the Face of Gods judgement. His judgements in Hell are intollerable. Here we deprecate, From plague and peſtilence deliver us, O Lord; if not from theſe, for theſe tall alike upon good and bad; yet from Hell, for Ieſus Chriſt his ſake. For Hell is onely for the bad, and not for the good.

Or if you you will take Iuſlitia here in the faireſt acception, for Righteouſneſſe; why even ſo, wee are not able to make anſwer to one of a thouſand. Should God but examine our good deeds, our Devotions, and our Charities, our Faſtings and our Repentances, by the exact rule of Righteouſneſſe, O God, how ſhort ſhould wee by them come of Heaven!

3. Others therefore by the Face of God, underſtand Facies Miſericordiae, The Face of Mercie. And this is it wee muſt ſeeke. The face of his Majestie ſtrikes us dead, the Face of his Wiſedome wee admire, the Face of his Iuſtice wee ſtand in awe of, the Face of his Vengeance we fly from, but the Face of his Mercie, his Mercie, This is that ſtrong, out of which came this Sweet, and the full unfolding of Sampſons Riddle, This is that Lion out of which came this Honie-combe. I will not feare what man or Divell can doe unto mee, ſo long as I can ſeeke the Face of Gods mercie.

This is it, we are here bid to ſeek, and ſeeke it till we finde it, till we behold it, till it doeth manifeſt it ſelfe unto us.

Others there be that ſay,Beterg. de Ʋrbib. lib. 2. & 11. particular cities have their Crytical dayes, and Clymactericall yeares; Every third yeare is fatall to the Grand Cayre in Egypt, in which 300000. commonly dye of the plague; every fifth, or ſeventh yeare to Conſtantinople, wherein the mortalitie ſeldome coſts her leſſe than 200000. And ſo ſome have noted the twentieth yeare to be mortall to London; but ſurely they are out in their account: for wee have had three plagues within leſſe than three parts of twenty yeares, one in 1625. another in 1630. and now a third is begun this yeare 1636. Surely then, they were then, and this is now, from the hand of God.

Others conclude the peſtilence to proceed from nothing elſe, but a malignity of courſe ariſing from an ill conjunction of planets, or a concurrence of ſome other diſaffected cauſes in nature; and their reaſon is, becauſe they are able to trace the infection to the firſt body that dyed, or becauſe they can diſtinguiſh betwixt a contagion received per contactum of other bodies, or occaſioned by an infected aire.

They may as well deny Thunder to be the voyce of God, becauſe by the helpe of Philoſophy, they can probably gueſſe it to be the colliſſion of two clouds, and in them the conteſtation of two repugnant qualities.

No ſure, as there is no mercie, ſo no judgement neither, wherein wee may not diſcerne Digitum Dei, the hand of God, whether it bee Winde or Storme, Tempeſt or Hayle, they are all his Miniſters to fulfill his will; yea, and the very plague too: So ſayes another Text, The wrath of the Lord kindled, Num. 11.33. and ſmote the people with an exceeding great plague. And another to that, and many more. If I ſend a peſtilence. 2 Chron. 7.13. But why? Why doth the Lord ſend the plague?The Plague, why. If it be asked in propter quod, for what reaſon, It is for our ſinnes. But if ad quod, to what end; It is to put an end to our ſinnes, that we repenting for our ſinnes, he may repent of his anger. Our humility is the finall cauſe and end of the plague; and I end it thus.

I dare not ſay, God hath infected the aire; but I dare, and doe ſay, I have infected the aire, I have infected it by my ſinnes; I have made my ſins more infectious than the plague: For the plague infecteth but by ſent, and that ſent muſt bee neare. But I, wretch that I am, have ſent my ſinnes farre and neare. Some I have infected with the ſores of Drunkenneſſe, neare at the table; ſome with the ſpots of adultery, nearer in the bed; ſome with the tokens of pride, farther off in the ſtreet; many with the ſwellings of oathes, and many more farre and neare with thoſe dangerous ſymptomes of covetouſneſſe and idolatry, of prophaneneſſe and hypocriſie, of theft and oppreſsion, of lying and vanity; And what fire can purge this aire; but that of zeale? And who can kindle this fire, but thee, O God? O God, that thou wouldeſt once kindle it in mee: And lest it exalt the infection, I beſſech thee to qualifie it with the moiſture of wiſedome, that my wiſedome prove not dangerous ſubtilty, nor my zeale raſh and ſaucie preſumption: give me grace to tender them both unto thee in the Cenſor of an humble devotion upō the Altar of the Croſſe: and doe thou ſo accept of both, that thy mercie may purge the aire, through the merits of Jeſus Chriſt. Amen.

I dare not ſay, God hath infected my houſe; But I doe, and dare ſay, I have infected my houſe. My ſins of anger, of raſh and unadviſed anger to my ſervants, have made thee my God, angry with mee the unworthieſt of all thy ſervants. My ſinnes of ill example to my children, have provoked thee, my God, to make me the undutifulleſt of all thy children, an example to all thy children. My ſinnes of unkindneſſe to my wife, have incited thee, my God, to deale as unkindly with me, as with any the diſloyalleſt peece of thy Spouſe. And therefore in the loweſt humility of a ſervant, in the ſubmiſſiveſt dutie of a childe, and in the trueſt loyalty of a wife, I deſire to make an attonement with thee my God, now while the plague is but yet begun. O God, receive it from him, who deſires to receive from thee a bleſſing in thoſe garments which he hath put on by the hand of Faith, of thy Sonne Jeſus Chriſt. I believe hee dyed for my ſinnes, and roſe againe for my Juſtification; and in him I truſt, as thou canſt, ſo thou wilt preſerve me, and mine this day, and ever, from Plague, and peſtilence.

But whatſoever befalls my body by the hand of man, or by thy hand ô God, deale well with my Soule; which I beſeech thee never to behold, but as it is dipped all over, and dyed cleane thorow with the blood of Ieſus Chriſt: In whoſe garments ſtreng then my Faith, that I may not bee affraid for the terrour by night, nor for the Arrow that flies by day, Pſal. 91. nor for the Peſtilence that walkes in darkneſſe, nor for the deſtruction that waſtes at noone-day. Oh let not a Thouſand fall at my ſide, nor ten Thouſand on my right hand; let no evill befall them, nor any Plague come nigh my dwelling: But deliver me from the ſnare of the Fowler, and from the noyſome peſtilence; from the Tentations of Satan, and from the conſequents of ſin, for his ſake who overcame the Tempter, and ſuffered for ſinne, Ieſus Chriſt, Amen.

But Durus hic Sermo, and Superbus hic ſermo: This is a hard Speech from thee ô God: for who can beare it? and this is a proud ſpeech from me, and I cannot doe it; and yet I will doe it as I can, and beſeech thee I may doe it, as thou wilt accept, though I looke never ſo narrowly over my ſelfe all day, yet at night, I cannot ſay, my Heart is cleane; and therefore I beſeech thee, Cleanſe me from my ſecret faults, & that my lips may not break out into out ragiouſneſſe, or my hands into wickedneſſe. I beſeech thee againe and againe, keepe me from preſumptuous ſinnes, and whilſt thou doſt thus forgive me the one, and preſerve me from the other, I ſhall ſo farre obſerve thy Precept, Sinne no more; as that a worſe thing ſhall not fall upon me.

For though I ſuffer by the hand of thy providence,The perſwaſion. though I ſmart by the common accidents of this life, though I am perſecuted for righteouſneſſe ſake: Haec non durabunt atatem, none of theſe ſhall laſt for ever: Terminus malorum Mors, the Grave will be a Quietus eſt, a bed of reſt; and Death an end of theſe miſeries. But, Si amplius peccavero, pejus. If I ſinne againe, If I ſinne againe preſumptuouſly, my miſeries will be longer liv'd: There is a worme will gnaw upon my Conſcience, a fire that will never bee quenched, a torment that will never be eaſed, a Devill that will never be intreated, a Hell that will never give me reſt: from whence that I may be preſerved, I beſeech thee ſo to preſerve me from ſinne, as that I may bee preſerved into everlaſting life through Ieſus Chriſt; upon the Altar of whoſe Croſſe, I offer thee my thankes, and beſeech thee to accept them in the ſufficiency of whoſe Merits, I deſire thee to juſtifie me, that I may pray, and call thee, as he hath taught me, Our Father, which art in Heaven, &c.

Secondly, the Ingemination of the Duty, Oh, give thanks, in the beginning; and Oh, give thanks in the ending of the Pſalme.

Thirdly, the Excellency of the object, not to the King of men, not to the gods of the Heathen, no; but to the God of Heaven, or the Heavenly God.

Then againe, in the perſwaſion you have theſe foure particulars.

Firſt, What it is to endure for ever: if you doe not aske that queſtion, you will hardly underſtand what it meanes, how his mercy endures for ever.

Secondly, How this is true, His mercy endures for ever: For if you doe not know that to be true, or how that is true, the Affections will by and by, grow nauſeous.

Thirdly, why David chuſes rather this than Judgement. If you read the Pſalme, and read therein, Hee overthrew Pharaoh in the Red Sea, Verſe 15. he ſlew famous Kings: Verſe 18. Or if you look upon the times, and therein ſee the Plague; why it may as well ſtand, one would thinke, His judgement endures for ever.

And then fourthly and laſtly, why the Prophet repeats this ſo often, His mercy endures for ever, Twenty ſixe times in this one Pſalme? and when you underſtand this, it will make the Duty goe downe a great deale better; that is my firſt part, and I begin with it: I call'd it an Exhortation, and ſo it is; for herein David the King exhorts us that are ſubjects, to give thankes to the God of Heaven. Part 1.

A duty this is, and ſuch a duty, that it needes not my Rethoricke to faſten it upon you: The Heaven and the Earth, the Sea and the Rivers, the Husbandman and his ground, the Shepheard and his Sheepe, the Carrier and his Aſſe doe all perſwade it: Heaven drops downe ſhowres, and the Earth in Thankfulneſſe ſprouts up Flowers; the Sea fills the Rivers, the Rivers in Thankfulneſſe empty themſelves into the Sea againe; the Husbandman throwes his Corne into the ground, the ground in Thankfulneſſe returnes him ten for one; the Shepheard feeds his ſheepe, the Sheepe in Thankfulneſſe cloath the Shepheard; the Carrier baites his Aſſe, the Aſſe in Thankfulneſſe carries him. I pray God we prove not worſe than the Aſſe in unthan • fulneſſe to God, for delivering us from the plague and peſtilence.

Such a Duty it is, that no duty hath ſtronger precepts for it; no duty hath better patterns of it, no Duty hath fairer promiſes to it. The Old and the New Teſtament doe both command it, Moſes, and the Prophets, Chriſt, and the Apoſtles did all practiſe it, and the God of all, will reward it above all other ſervices.

Firſt,Pſ. 50.14. 1 Theſ. 5. Offer unto God Thankſgiving ſaies the Prophet; In all things give thankes ſaith the Apoſtle; and as if Nature did concurre with Scripture, Ingratum ſi dixeris, & omnia dixeris ſaies the meere naturall; you cannot ſay worſe of any man, than to ſay, He is unthankfull: And well ſayd that Royall King of bleſſed Memory, who knew the depths of Nature, and Texts of Scripture as well as any King before him, Ingratus de praeteritis, indignus de futuris: He that is unthankfull for what he hath, is unworthy to have what he wants: And if wee are unthankefull for our preſervation from this laſt Plague, we ſhall be unworthy to bee preſerved from the next Plague.

Chriſt therefore charged the Leper that was cleanſed, to offer for his Cleanſing, as Moſes commanded; and what was that, but as at leaſt a Lambe, and a log of Oyle, Lev. 5.14. and a tenth • eale of fine floure for a meate offering: Lev. 14.21 22. 〈◊〉 two Turtle Doves, or two young Pi • eons; the one for a ſinne-offering, and the other for a burnt offering, for an offering of Thankſgiving.

A Duty you ſee it is ſtrongly commanded, and ſo it is ſecondly as highly practiſed: For Iacob the Pa • iarke did it;Gen. 32.10. I am not worthy of the • eaſt of all thy mercies: with my ſtaffe • aſſed I over this Iordan, and now • am become two bands: A thankefull acknowledgment this was, and David the Prince did it, and did it when • he plague was ſtayed:2 Sam. 2 • .25. David bought the threſhing floore of Araunah the Je •• ſite, and built there an Altar unto the Lord, and offered thereon burnt offerings, and peace offerings. Samuel the Prieſt did it, Iſaiah the Prophet did it, and bids us doe it too.1 Sam. 9.13. Iſa. 12.4. Praiſe the Lord, call upon his Name, declare his doings amongſt the people, make mention that his Name is exalted. And Ieſus, that is both Prince, Prieſt, and Prophet,Ioh. 11.41 our Saviour did it; Father I thanke thee, that thou haſt hear • me. And ſhall not the children doe what the Father did? the Prince did it, and ſhall not the Subjects doe it • ſhall not the people doe what the Prieſt did? Ieſus Chriſt the Saviour did it, and ſhall not we that hope to be ſaved by him, doe it? and give thankes unto the God of Heaven, for ſhame elſe! For it is thirdly ſo fairely rewarded, that no Duty like unto it; if we doe the duty of Devotion, and pray, we are preſerved, i • we doe the duty of Faith, and beleeve, we are juſtified; if we doe the duty of Love, and forgive, wee are forgiven; if we doe the duty of Charity, and give, it ſhall be given to us: But if wee doe the duty of my Text, and give thankes to the God of Heaven, God will glorifie us with himſelfe in Heaven:1 Sam. 3.30. They that honour me, I will honour; ſo ſure is the thankfull man of glory.

And now I doubt not, but you are all ready to ſay, Give thankes, who does not? wee all give thankes unto the God of Heaven: Nor doe I doubt but you all ſay ſo; my doubt is whether you doe ſo: For Thankſgiving, I muſt tell you, is no complement, no verball thing, but a Reality; it hath three words to expreſſe it by, and muſt be done in all three, elſe it is not done at all.

The firſt is, Gratias habere, To have thanks; and it is called Recognition, his place of reſidence is the Heart: when we thinke how gracious God hath beene to us this Viſitation, the Plague tooke ſome away before me, ſome behinde me; ſome on my right hand, ſome on my left, yet I am left; God hath annointed the poſts of my doore with the blood of the Lambe, that the deſtroying Angell might paſſe over mee, and my heart muſes what to render to the Lord for this his goodneſſe? when wee doe ſo, why then Gratiaes habemus, we have thanks in our hearts for God, or wee have Thankfull hearts to God.

2. Is Gratias referre; To returne thankes, and it is called commemoration, his Elocutour is the Tongue, when wee declare the wonders God hath done for us, the Plague knockt at my Neighbours doore, but paſſed mine, I was as fit an object for that deſtruction as any man, but God in mercy ſpared me, Bleſſed bee his name, and my Tongue ſaies, what ſhall I render unto the Lord for all the Benefits hee hath done unto mee, when wee ſay ſo, why then wee doe Gratias referre, give Thankes with our Tongues to God.

The 3. is Gratias agere to doe Thankes; and it is called Retribution; the Actor of it is the Hand, or Life; when the hand gives the oblations of Thankes, and the Life does the offerings of Thanks in ſanctity to God, and is acceptable to him: in equity to man, and is unreproveable with them: in Charity to the poore, and is profitable to them: When we doe ſo, why then, Gratias agimus, We doe, and wee doe give thankes to the God of Heaven.

So wee doe to man, if a man doth us but ordinary courteſies at an extraordinary pinch; why then wee doe firſt ſtudie to magnifie him in our hearts: we were in Priſon, hee hath payed our Debts, and ſet us at liberty: we were in Captivity, he hath redeemed us, and made us free, we were in danger, hee hath reſcued and made us ſafe, ô what a friend was this, think wee! how good hath hee bin unto us! and ſo Gratias habemus. And then ſecondly we ſpeake of him to others, how good he hath beene to us; this, and this he hath done for me, God reward him for it, and ſo Gratias referimus. And thirdly wee caſt with our ſelves how to requite him; hee ſhall no ſooner command, but we obey, and ſo Gratias agimus; and ſhall wee not doe ſo to God? From him we have whatſoever wee have, Redemption from the hands of all that hate us, Preſervation from the Plague and peſtilence, and therefore we muſt give thanks to the God of Heaven.

Surely the very Heathens intended no leſſe in their Charites, they were three: The firſt was 〈 in non-Latin alphabet 〉 , and that ſignifies Letitia, Ioy; but Ioy is in the dilation of the heart. The ſecond was called 〈 in non-Latin alphabet 〉 , which ſignifies to flouriſh, and that is in the Tongue. And the third 〈 in non-Latin alphabet 〉 , which ſignifies Splendor, and who ſhines more than he, whoſe life is a glorious Sunne? And doe you ever thinke to ſhine as the Sunne in Heaven, or to flouriſh like a greene Bay-tree in Paradiſe, or to be filled with thoſe joyes, which never entred into the heart of man, unleſſe you thus, with your hearts, tongues, and hands give thanks unto the God of Heaven?

King David ſurely thought ſo, elſe hee would never have delivered it with ſo much paſſion, as, Oh give thanks unto the God of Heaven. It is my ſecond conſideration, and the firſt particular of the firſt part, Oh; And this particle is ſometimes Vox exhortantis, An exhorting word; ſo the Pſalmiſt,Pſa. 30.4. Sing unto the Lord ô yee Saints of his, and give thankes at the remembrance of his holineſſe: Sometimes it is Vox optantis, A wiſhing word: So the Pſalmiſt againe,Pſ. 107.21 Oh that men would praiſe the Lord for his goodneſse: Here it is both, ô th • you would doe it ſaies David • way of exhorting, and ô that could wiſh you to doe it by way deſire.

So paſſionate he for this duty, th • ſometimes hee exhorts himſelf • Praiſe the Lord ô my Soule, Pſa. 103.1 and n • onely his ſoule, but alſo his Tong •• and his hand; and all that is with mee praiſe his holy name: ſometime his company,Pſa. 95.1 O come let us ſing un •• the Lord, and Hymnus is a Pſalm of Thankſgiving,Pſal. 134. ſometimes the Clergy, Praiſe the Lord ô houſe • Aaron, praiſe the Lord ô houſe of Lev • ſometimes whole Aſſemblies, Pra •• yee the Lord, Pſa. 13 • .1 2, 3. praiſe yee the name of the Lord, Praiſe him ô yee ſervants of the Lord, yee that ſtand in the houſe of t •• Lord, in the courts of the houſe of o •• God; Praiſe yee the Lord. Sometimes whole Countries, let Iſra •• now confeſſe that he is gracious, and that his Mercy endureth for ever: Pſa. 150.6 ſometimes all creatures, Let every thing that hath breath praiſe the Lord: and ſuch he aimes at here, a publicke Thankſgiving for a publick Bleſſing; private thankes doe well, but not well enough; for they doe • ut pierce Heaven, whereas publicke ſcales it. And as hee, ſo wee; we ſhould not thinke it enough to be • ood our ſelves, but ſtrive to make others good too: As GOD hath •• fuſed Grace into us, ſo ſhould we • ndeavour to beget Grace in others. When we ſee a cholerick haſty man, we ſhould ſtrive to make him a Iob, a • nne of patience; when wee ſee a diſſolute ſwearing man, wee ſhould • rive to make him a Peter, a ſonne • f Repentance, when we ſee a falſe • iſſembling man, we ſhould ſtrive 〈◊〉 make him a Nathaniel, a true Iſ • aelite, a ſonne of Sincerity; when we •• e a naturall and unthankfull man, a man that aſcribes the Plague to the malignity of the Ayre onely, and the ſtaying of the Plague, to the ſerenity of the Ayre onely, we ſhould ſtrive to make him a David, a man of Thankfulneſſe; both wiſhing and exhorting with a great deale of earneſtneſſe, Oh give thanks unto the God of Heaven.

This we ſhould doe indeed, but indeed, this we doe nor; wee rather ſeeke to make men worſe and worſe, than better and better: We, alas, if we ſee a Drunkard, we call him to the Taverne; if an Adulterer, to the Stews; if a Glutton, to the Ordinary; if a coverous man, to the houſe of providence, the Vſurer or the Broker: So forward are wee for ſin, that wee infect one another; and therefore no wonder that the Plague hath beene amongſt us; ſo backward are we for Grace, that a wonder i • is, the Plague is ſtayed; ſince we exhort not, ſince wee wiſh not one another to give thanks unto the God of Heaven.

Were David living now, or we that live now, of Davids minde, the Duty would be doubled, and the deſire would be ingeminated, Oh give thanks, oh give thanks.

It is my third Conſideration, and the ſecond particular of my firſt part, the Ingemination.

But what needs this? what needed the Prophet to double an Exhortation of ſuch conſequence? had not one beene enough? can wee forget this, To give thanks? Can wee remember this yeere 1636, that ſo many have beene ſwept away, ſwept away by the Plague, and wee left behinde? Can wee remember this, and not give thankes to the God of Heaven, though it were but once ſpoke of? Such a Schoole maſter as David would not; but wee, we, ſuch Schollers as wee are, have memories ſo labile, and ſo fragile, ſo brittle, and ſo ſhort, that, as St. Paul ſayes, we need Repetition upon Repetition; Exhortation upon Exhortation; elſe we ſhall, and will forget to give thankes unto the God of Heaven. So brittle are our memories this way, God bleſſe us, that wee need an In emination; but ſo faſt, and ſtrong another way, God bee mercifull unto us, that we need not ſo much as a ſingle remembrance: An injury we can remember a long time, an ill turne, nay, an ill word from our Neighbour, from our enemy, Manet alta mente repoſtum, we cannot eaſily remove it; ſuch a thing as this is ſoundly ſettled: but benefits and good turnes, how quickly, alas, doe we forget them?

So forgetfull were the Iſraelites this way,Hoſea 4.6 Pſ. 106.21 that they forgat the Law of God; nay, they forgat God that gave them that Law:Pſ. 78.42. They forgat God their Saviour, and the day when he delivered them: And doe not our Soules leake as much as theirs? His Day, notwithſtanding his Memento, we forget; even that Day which hee commanded to be ſanctified, whether the Seventh, or the Eigth day, or one in the ſeven, we prophane them all. That day wherein he made us whole from the horrour of Hell, by the Reſurrection of our Saviour; and that day wherein he made us whole from the terrour of the Plague, by commanding that deſtroying Angell to hold his hand: And therefore bleſſed be his Name for this Ingemination of his ſervant David, Oh give thanks, ô give thanks unto the God of Heaven.

Deum Coelerum, The God of Heaven: This is the marke whither wee muſt ayme in ſhooting our Thankes; and my fourth Conſideration, the third particular of my firſt part: And herein you have three Directions.

Firſt, a Direction for the Object, to God. Secondly, a Direction for the matter, for heavenly bleſsings: and thirdly, a Direction for the manner, with heavenly praiſes. The Direction for the Object, is directly againſt Papiſts; the Direction for the matter, is point-blanke againſt Mammoniſts, the Direction for the manner, is abſolutely againſt Hypocrites.

Firſt, the Papiſt, hee prayes to Saints, but never gives thankes to Saints; and yet Thankſgiving is a chiefe part of Prayer, the firſt part, the laſt part, indeed, all in all. He that prayes, prayes for what hee wants, and ſo looks upon his owne neceſſity: but he that gives thankes, gives thankes for what he hath, and ſo lookes upon Gods bounty. Now by the rule of Order, he, to whom one part of Prayer is due, to him is every part of Prayer due: But the Papiſts by their owne Act deny Thankſgiving to bee due to Saints. For where is the Papiſt that did ever give thankes to Saint Roch, or Saint Sebaſtian for ſtaying of the Plague? yet they are their Plague-ſaviours: where is the Pſalter that hath any Benedicamus to any, but to the God of Heaven? But this is a matter of Diſpute, and this is not a place for Diſpute, I therefore ſay no more of it, but this to the God of Heaven: God grant, that in the time of the Plague, or any other calamity, we may never betake our ſelves to any other refuge than Vmbra Altiſſimi, The right hand of God; nor give our prayſes, when we are delivered from the Plague, than Nomen Altiſſimi, The mercy of God, as wee doe this Day, give thanks to the God of Heaven, who hath delivered us from the plague.