believing thoughts of this when the Plague is over will have some special influence upon thee to make thee endeavour to do according to the purpose of thy heart in dying times 4. Consider Holiness is as pleasing unto God at one time as another and if God was pleased with thy purpose it will be more pleasing if thou proceed unto performance The moving reason of your purpose in the time of your distress was that you judged it pleasing unto God and would you please God at one time by purposing and displease him at another by non-performance Would you please God at one time by resolving to reform and displease him at another by nonreformation Sin and holiness is the same in the eyes of God at all times but it seems it is not so in thine if sometime thou dost purpose to forsake sin and at another dost willingly commit it if sometime thou approvest holiness and pâ—â—â—osest to follow after it but at another time thou art remiss in thy pursuit 5. Work this upon thy heart that sin is as destructive to thy soul and preâ—udicial to thy peace and comfort at one time as another Though sometime the circumstance of time might aggravate a mans sin and make it more hainous as a man to be drunk upon the Lords day yet sin committed at any time is damnable and sin loved at any time is damnable though sometime we feel the effects of sin in sickness on our bodies and terrors and fears upon our consciences and then have greater and more affecting apprehensions of the evil of it yet you can at no time when you have your perfect health lay sin in your bosom but it may sting you unto death In your sickness you thought that sin would undo you that your evil actions would certainly damne you therefore you did resolve against it think so still and let those thoughts abide upon your heart and they will carry you in the strength of Christ to live as you did purpose 6. Work this upon your heart that holiness in act and a godly life in act will be more sweet unto your soul than it was onely in your purpose And that a holy life should be esteemed by you at one time as well as another because it will be as sweet and profitable to you at one time as another if you thought it would be for your good to purpose holiness and to resolve to live to God and this did something quiet your heart if you had dyed that God had given you a real and unfeigned resolution and fixed purpose of heart to lead as you could with utmost diligence a Gospel conversation how much more will it be a comfort to your heart to see your purposes end in performances and your resolutions come unto a real thorough continued Reformation Get the same thoughts of holiness in time of safety as you had in time of danger and this will help you to live holily as well as to purpose so to do 7 Keep upon your heart a constant daily sense of your own mortality and of your nearness to another world What is the reason that men under sickness are more apt to purpose to forsake sin and to promise to mend and to reform than in time of health but because they have greater apprehensions of death in its nearer approaches unto them and things as neer do more affect than things apprehended as further off and was it not the thoughts of the nearness of death and your daily danger of it that did quicken you to resolve against sin and for God and to winde up your resolutions something higher than at other times Why you have reason still to walk in daily expectation of your dissolution though the plague be stayed If the plague be removed out of your habitation yet sin is not removed out of your heart there is the meritorious cause of death still in you and there are natural causes of death still in you and you must as surely dye as if the Plague were raging and you may assoon dye we dye a thousand ways death might be as near to you by some other disease and you may fall by some other disease as so many have done by the Pestilence though you were not one of those that dyed eight thousand in a week yet you may be one of those that dye eight or five hundred in a week Doe not say the bitterness of death is past that now there is no danger do not put far from thee the evil day What if so many do not dye every week as when thou resolvedst to be better yet thou mightest dye every week An Apoplexy or a Feaver or Dropsie might fetcht thee to thy grave who hast through Mercy and Patience escaped death by the Plague think with thy self when thy heart is negligent of thy former purpose When and why was it that I resolved to give my self more to a holy heavenly life When the Plague did come nigh unto my dwelling and because I thought every day I might have dyed Why it is my daily danger if not by the Plague yet by some other disease that will as certainly be the cause of my dissolution as if it were the Plague Thou didst purpose because thou thoughtest death was neer then perform because death is still as near yea it is nearer to thee now then when thou madest this resolution for the more days thou hast lived since the fewer now thou hast to live it was near then but to thee it is nearer now 8. Frequently possess thy heart with serious believing thoughts of judgement to come When men and when thou amongst the rest shall give an account to God of all thoughts purposes promises vows that thou hast made to God to walk before him in an holy life But what account canst thou give to God when thou hast not performed what thou purposedst If it was not good to purpose and to promise to forsake thy sin and live to God Why didst thou purpose If it were Why dost thou not perform If thou fail now thou wilt be self-condemned at the bar of God thy purposes and promises will be brought forth against thee and God will charge thee before all the world with breach of promise unto him 9. Work this upon thy heart that thou walkest daily in the sight and presence of that God that exactly doth observe whether thou art the same in thy practice when thou art well as thou wast in thy purpose when thou wast sick God did see thy purpose and he did hear thy promise made in thy distress and time of fears and his eye is upon thee to observe how thou livest and what thou dost and do men keep their promises made to men as some do from no other principle then because the eyes of men are upon them to observe them and they would not lose their reputation by falsifying of their promise and wilt not thou much more
to the same sin but sin encroacheth more into the sinners heart and affections and brings him more and more into bondage to it and so makes him worse and worse as a man that was wont to take a cup too much at length is brought to frequent drunkenness till at last it brings him to Hell and to damnation irrecoverably where he is as bad as he can be 5. Sin is of a craving and unsatiable nature therefore those that would satisfie their Lusts must needs in length of time be very bad There are four things which are never satisfied and never say It is enough Prov. 30.15 16. and sin may make a fifth For though a man drudge under sin all his dayes yet it thinks the Sinner hath not done enough for it The Horse-leech hath two daughters crying Give give such a thing is sin that never leaves sucking the heart-blood of the Sinner till it hath sucked him to death Sin cannot cease to ask and sinners know not how to deny and they must be wicked indeed that will be as wicked as sin can make them I might run through the several kinds of sin and shew how they are never satisfied The Egyptians thought that the Israelites never made brick enough and sin thinks the sinner never is enslaved enough that he never doth obey enough but I will briefly instance but in three First Covetousness is unsatiable it never saith It is enough It is not satisfied with having nor in seeing what it hath Eccles 4.8 and 5.10 and therefore puts the Worldling to go drudge again Crescit amor nummi c. Secondly Revenge is unsatiable Malice never thinks it hath done enough and therefore puts on the malicious to consult to contrive and never to be at rest till he hath been more injurious to the person that is the object of his malice Thirdly Lust and uncleanness is unsatiable and therefore such as are addicted to it and would have it satisfied must be very wicked for they never do it 2 Pet. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having eyes full of the Adulteress the very looks of their eye betrayes the lust of their heart and it follows And cannot cease from sin therefore will proceed to great Impiety SECT IV. II. THat wicked men will grow in sin appears from the instigation of the Devil who is unweariedly diligent to tempt unto sin and to adde one iniquity unto another and that because he rules in their hearts and takes them captive at his pleasure 2 Tim. 2.26 A man will be very wicked that will sin as often as the Devil tempts A man is never so bad but the Devil would have him to be worse Judas was an hypocrite before but yet Satan put it into his heart to be more vile in betraying Christ Joh. 13.2 Satan tempting without and sin inclining within Satan never ceasing to tempt and Sinners not knowing how to resist will be growing like the Crocodile from an Egge to a stupendous magnitude SECT V. III. THat wicked men will grow in sin appears from the absence of that which should restrain them If a man hath drunk in poyson and hath no Alexipharmacum or Antidote his sickness will grow upon him Wicked men want that which should preserve them from sin as 1. The Fear of God This is that which causeth a man to shun evil Job 1.1 Job was a man fearing God and eschewing evil Prov. 8.13 The fear of the Lord is to hate evil But where the fear of the Lord is not there the flood-gates are pulled up If the Devil tempt a man that feareth not God to sport on the Lords day he will do it to omit Prayer he will doe it yea if there were no Devil to tempt him he would run on in sin This is brought in as the cause of crying sins Rom. 3.12 13 14 15 16 17 18. Many sins there are enumerated and at the close of all is There is no fear of God before their eyes Abraham dared not to trust himself with a people that did not fear God Gen. 20.11 Abraham said Because I thought surely the fear of God is not in this place and they will slay me for my Wives sake 2. Wicked men want serious Consideration that should keep them from being worse they do not seriously consider of Death and Judgement of the Wrath of God of the Torments of Hell nor of Gods Omniscience that he alwayes sees them Hos 7.2 They consider not in their hearts that I remember all their wickedness now their own doings have beset them about they are before my face Nor of his Omnipresence that he is alwayes with them and by them they consider not If I sin I shall lose my soul and it will cost me bitter tears or bitter torments They do not weigh in their serious thoughts the greatness of their danger the heaviness of Gods wrath nor the eternity of the miseries of another world God complains of the want of Consideration as the great cause of the height of sin Isa 1.2 3 4. 3. Wicked men want a firm assent to the verity of Gods Word that they doe not verily believe the truth of Gods threatnings but they have a secret hope that it shall goe well with them whatever they doe and whatever God saith They hear of the evil of sin and of the torments of Hell but they feel nothing for the present and fear nothing for the future and therefore goe on to adde drunkenness to thirst Deut. 29.19 20 21. And it come to passe when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst Vers 20. The Lord will not spare him but then the anger of the Lord and his Jealousie shall smoak against that man and all the Curses that are written in this book shall lie upon him and the Lord shall blot out his Name from under Heaven 4. Wicked men want a lively tender Conscience which should warn them that they sin not and accuse them and threaten them with damnation if they doe Many have cauterized Consciences 1 Tim. 4.2 Where Conscience is dead or sleepy or feared there iniquity will abound SECT VI. What are the several steps and gradations whereby sin growes from a low ebbe to its highest actings THere are ten steps to the highest actings of sin five of which are common to good and bad the other five proper to the wicked and ungodly Many Hypocrites may goe half way with the godly in that which is good but never while such goe quite thorow So too often a man that is godly goes half way with the wicked in sinning but never goes quite thorow with them in all the circumstances of sin The rounds in the Sinners Ladder to hell are these ten 1. Original Concupiscence 2. Temptation 3. Inclination 4. Consent 5. Action 6. Custome 7.
say let him make speed and hasten his work that we may see it and let the counsell of the holy one of Israel draw nigh and come that we may know it Thus sinning with judiciall hardness and dying in finall impenitency are at the bottom round from whence they step into endless misery Thus you see how great a matter a little fire kindleth and from how small beginnings some have proceeded to the very pitch and height of sin that can scarce be worse save in the frequent iteration of the sins that they commit for they have got into all kinds of sin they are guilty of spirituall wickedness which the devill is malice enmity against God and goodness c. and of corporall wickedness as Adultery Drunkenness Gluttony c. Which the Devill is not capable of committing the Devill being only a spirit but men consist of body and spirit and so may commit more sins for kind than the Devill himself can do But God forbid that after such a judgement amongst us should be found such sinners this will be an evil requitall to the Lord for his removing his sore judgement from us SECT VII Vnder what dispensations do wicked men grow worse and worse IN the generall I answer wicked men are the worse in all conditions that God puts them into more particularly they are worse and worse Under Gods Providences Gods Ordinances First Wicked men wax worse under all Gods Providences whether Of Prosperity Adversity Deliverances I. Ungodly men are worse under their prosperity when the world smiles upon them and when they have all that their carnall hearts can wish and desire If the Sun shine it hardens the clay and the more it makes the dunghill send forth unsavory smels Rom. 2.4 Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance ver 5. But after thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgement of God A wicked man is more hardened by Gods kindness to him Animus Iniquus beneficio fit pejor A wicked heart is made worse by every kindness As Christ fed Judas at his table and he runs presently to betray him The more God aboundeth to them in common goodness the more they abound against God in multiplied wickedness Neh. 9.16 ad 27. Psal 78.12 17. Prov. 1.32 The prosperity of fools shall destroy them Isa 26.10 Let favor be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly and will not behold the majesty of the Lord. They are worse by prosperity 1. Because they are thereby listed up with pride and carnall confidence many men the more rich the more proud and the prouder the worser the more their riches increase the more they set their hearts upon them and the more a mans heart is upon the creature the worse he is Prosperity is full of snares and we are apt then to forget God and to lift up the heel against him Deut. 32.15 But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the Rock of his Salvation Here is great prosperity and great impiety and God seeing how apt his own people are to be worse by prosperity doth caution them largely against it Deut. 8.7 11 12 13 14 17 18. 2. Wicked men are worse by prosperity because then they have more fuell to feed their lusts Sodomites had fulness of bread and that did feed their uncleanness They turn Gods grace into wantonness and his mercies into fuell for their wickedness Those things which should be cords of love to draw them to God they turn to the nourishment of their sinnes against God and desire riches not that they may glorify God but gratify their lusts Jam. 4.3 The more abundance of outward things a drunkard hath the more he is able to please his palate with great abundance of the richest Wines the more the adulterer hath the more he bestows upon his harlot and so the greater plenty the more they lead a sensuall bruitish flesh-pleasing life and the more of that the worse they be 3. Wicked men in prosperity are the worse because they are apt to gather Gods special love to them from the common bounty he bestowes upon them Because the world smiles upon them they think God doth so too Because Gods hand is opened to them therefore they think they are engraven upon his heart and think Divine Toleration is Divine Approbation when indeed it is a sign of Gods great displeasure to give prosperity to a man in a sinfull course God was angry with the rich man in the Gospel when he gave him more abundance than he knew how to bestow Luk. 12.18 19 20. and 16.19 20. They are apt to think that is the best way which is the most prosperous way Jer. 44.17 But we will certainly doe what soever thing goeth forth out of our own mouth to burn Incense to the Queen of heaven and to pour out drink-Offerings unto her as we have done we and our Fathers our Kings and our Princes in the Cityes of Judah and in the streets of Jerusalem for then had we plenty of Victuals and were well and saw no evil Vers 18. But since we left off to burn Incense to the Queen of Heaven and to pour out drink Offerings unto her we have wanted all things and have been consumed by the sword and by the famine By prosperity they take encouragement to proceed in their Iniquity 4. Wicked men by prosperity are worse because they are apt to put far from them the evil day and the hour and thoughts of Death and Judgement and the Life to come In health they have not serious thoughts of sickness a wicked man is too apt to think that the Sun of Prosperity which shines upon him will never set nor be clouded Psal 49.11 Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their Lands after their own Names In Prosperity they think little of death Luk. 12.19 And I will say to my soul Soul thou hast goods laid up for many years eat drink and be merry They promise themselves a continuance of their outward happiness and so sin more freely and abundantly Isa 56.12 Come ye say they I will fetch Wine and we will fill our selves with strong drink and to morrow shall be as this day and much more abundant This perswasion begets carnal security and the more secure still the worse SECT VIII II. WIcked men are often times worse under adversity judgements and afflictions that do befall them the more they are punished the more they are hardened there is nothing in adversity and judgements in sickness and plagues in poverty and distress to
no better be you better and you will have the lesser trouble within though the better you are the more trouble you might have from men but that 's not so great matter 14. The better you are the more glory you will bring to God Herein is my father glorified that you bear much fruit Joh. 15.8 And what is your design in the world but to glorifie God and to do that and be that which tendeth most thereunto 15. The better you are the more you will credit Religion and realize the wayes of God it will appear that Religion is a real thing when it hath made bad men good and good men better If there were nothing else to disgrace the ways of sin this would be abundantly sufficient to behold the great wickedness of those men how bad they be that walk most therein 16. The better you are while you live the more undaunted you shall be when you come to dye The reason why we are so troubled in our sickness is because we were no better in our health conscience then remembers at such a time I sinned and at such a place I fell and in such company I defiled my soul be better in Health you will be the better in sickness and death 17. The better you are upon earth the weightier your crown shall be in heaven Those that be truly good shall have sure glory but those that are better shall have more There shall be no want of any thing to any one in heaven but yet some shall shine more eminently in glory than others Thus I have dispatched this particular also that you be better after such a signal providence as this for if you be not this very thing will be a greater Plague than the Plague upon the body and if you ask me wherein you should be better you must gather up that in the following Directions which shall be more particular and such as may be useful to prevent men from growing worse which was the first thing and helpful to promote this duty of being better which was the second thing I have spoken to DIRECTION II. HAth God spared you in time of Plague that you live in some measure answerably to so great a mercy carefully endeavour to live up to the purposes and resolutions and vows which you made to God in time of danger and distress Good purposes and holy resolutions when observed and put in practice are great helps to an answerable return to God for his mercies conferred upon us but holy Religious vows being something more than single purposes and resolutions being a promise made to God with due deliberation of something lawful in it self and in our power to perform as a testimony of our thankefulness unto God for some extraordinary mercy received or expected or deliverance from some great evil in extraordinary danger and distress do much promote a holy life whereby we may the better be inabled to walk in some measure worthy of what the Lord in mercy hath done for us or given to us In time of extraordinary danger or when we are in expectation of some extraordinary Mercy we have the example of the holy men of God in Scripture to binde our selves to endeavour to walk more close with God So Jacob Gen. 28.20 And Jacob vowed a vow saying if God will be with me and will keep me in this way that I go and will give me bread to eat and raiment to put on Vers 21. So that I come again to my fathers house in peace then shall the Lord be my God And this he was careful to perform Gen. 35.2 Then Jacob said unto his houshold and to all that were with him put away the strange gods and be clean and change your garments Vers 3. And let us arise and go up to Bethel and I will make there an altar unto God who answered me in the day of my distress and was with me in the way which I went Thus David made a vow to God when he was in danger of his life Psal 56.12 Thy vows are upon me O God I will render praises unto thee Vers 13. For thou hast delivered my soul from death And in the like danger Psal 116.3 The sorrows of death compassed me and the pains of hell gate hold upon me I found trouble and sorrow Vers 4. Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Vers 6. The Lord preserveth the simple I was brought low and he helped me Vers 8. Thou hast delivered my soul from death mine eyes from tears and my feet from falling Vers 12. What shall I render to the Lord for all his benefits towards me Vers 14. I will pay my vows unto the Lord now in the presence of all his people And hath not this been thy case Christian Reader did not the sorrows of death compass thee about Didst thou not finde trouble and sorrow Wast thou not brought very low and received the sentence of death within thy self Didst thou not then call upon the name of the Lord and resolve thou wouldst walk before the Lord if he would restore thee and hath not God delivered thy soul from death and thy feet from falling Then pay thy vows to God and perform to him thy promise and live up unto thy resolutions Tell me what were thy purposes when thou heardest the Plague had entered into thy Neighbours house when it came unto the family nearest unto thine What were thy resolutions when the Plague did enter into thy house and took one away and then another What were thy holy deliberate lawful vows when it seized upon thy body When thou betookest thy self unto thy bed to sweat out thy distemper When thou foundest Risings on thy Body Swellings and Carbuncles in several parts when the apprehensions of death did fill thy minde and the terrors of the Lord did fill thy heart when thou thoughtest thou hadst not many days to live and that thou wert near to death and another world and shouldest certainly dye if God did not preserve thee What didst thou think then And what didst thou purpose then and resolve upon then Didst thou not determine with thy self if God would spare thy life if God would give thee health again and try thee a little longer in the world that thou wouldest walk more holily and act for God more zealously That thou wouldest pray more frequently and more fervently That thou would minde the world less and heaven more That thou wouldest make Religion thy business as long as thou shouldest live Didst thou not resolve that God and Christ and things above should have more of thy heart and hearty love That thou wouldest then forsake loose and carnal company and associate thy self with those in whom thou couldst discern most of God and walked most conscientiously before him That thou wouldest no more take a cup too much nor club in the Ale-house and Tavern to the neglect of duties of thy family
loof off from my sore and my kinsmen stand afar off This it may be hath been thy condition who readest these lines thy body was full of loathsome sores and God hath cured thee and which was worse thy soul was full of loathsome reigning sins and God hath healed thee what now doth God expect at thy hand but that since he hath given health unto thy body and grace into thy soul thou shouldest use both unto his glory which if thou conscientiously and sincerely endeavor and practise ere long thou shalt be received into the Armes of thy Lord where there shall be no more sickness in thy body nor sin in thy soul for ever DIRECTION III. HAth God spared you in time of Pestilence then if you would Live in some measure answerable to so great a Mercy Be eminenth exemplary in the Place Capacity Calling Station or Relation wherein God hath set you Every Relaâ—ion hath some Duties peculiar to that Relation and every Calling and Capacity wherein Divine Providence hath plâ—ced you hath something wherein you may be peculiarly eminent and who knowes but God hath preserved you for this end that you may excell in the Capacity and Condition God hath called you unto if your Condition be a Condition of Prosperity be eminent in Humility Self-denial and Charity if of Adversity be eminent in Submission and Patience in undergoing the Will of God But that I may speak more Comprehensively and Distinctly I shall consider that every one that is left alive after this sore Judgment stands in one or more of these following Capacities or Conditions in every one of which every Man whom God hath spared should now labour to be eminently exemplary This Capcity is either Political Magistrates or Subjects Ecclesiastical Pastors Flock Oeconomical Conjugal Husband Wife Parental or Filial Parents Children Despotical or Servile Masters Servants One of these every Person is that is preserved from the Grave and if every one would now endeavour in good earnest to do something singular but singularly good for God in his particular Relation to do the Duty which God peculiarly calls for and excell therein that you failed in and came short of before this would be a good Improvement of the Mercy and this would be in some measure to walk up unto it SECTION I. LEt us consider the Persons whom God hath in mercy spared from the Grave in their Political câ—ciâ—y and such are either 1. Magistrates and Governours for over us by God Leâ—e with humility and reverence minde you of your duty and tell you That God expecteth and requireth that since he hath intrusted you with Authority from himself and given you Life and preserved you from the Grave in the day of his sore Visitation in the City that though your Place and Office did oblige you to a less retired Life then many others yet God hath kept you from Death by Infectious Diseases Now should you not inquire what you should do for God and how you may improve your time and Talent for his Honour should not you punish Sin that is so indeed and Countenancâ— Holiness and Religion that is so indeed should not you be zealous for God in punishing of open-Prophaneness and the horrid Oathes that have cried aloud in the eares of God Men prophanely Swearing by the Sacred Name of God and Sabbath-breâ—king and violation of the Holy Day of God did not Nehemiah do so Nehem. 13.15 In those dayes saw I in Judah some treading wine-presses on the Sabbath and bringing in sheaves and lading Asses as also wine grapes and figs and all manner of burdens which they brought into Jerusalem on the Sabbath day and I testified against them in the day wherein they sold Victuals Vers 1 6. There dwelt Men of Tire also therein which brought fish and all manner of Ware and sold on the Sabbath as many did Fruit openly in some places of the Streets and in Fields about London unto the children of Judah and in Jerusalem Vers 17. Then I contended with the Nobles of Judah and said unto them what evil thing is this that ye do and profane the Sabbath day Ver. 18. Did not your fathers thus and did not our God bring all this evil upon us and upon this City yet ye bring more wrath upon Israel by profaning the Sabbath Vers 19. And it came to pass when the Gates of Jerusalem began to be dark before the Sabbath I commanded the Gates should be shut and charged that they should not be opened till after the Sabbath and some of my servants set I at the Gates that there should be no Burden brought in upon the Sabbath day Vers 20. So the Merchants and sellers of all kind of Ware lodged without Jerusalem once or twice Vers 21. Then I testified against them and said unto them Why lodge ye about the Wall if ye do so again I will lay hands on you from that time â—orth came they no more on the Sabbath This Example is worthy your Imition and oh how much good may you do and how much Sin and Dishonour to God thereby might you prevenâ— if you do indeed obey the Laws of God and Execute the good Laws of this Kingdom in that Case made and provided Should not you discourage Drunkeness and Houses notorious for uncleanness That Taverns and Ale 〈◊〉 be not so much frequented should you not be a Terror unto the Evil why Drunkenness and prophane Swearings and Brothel-houses are Evil indeed for which a Land is made to Mourn and should not you be a praise to them thaâ— do well Rom. 13.3 Are not you Gods Ministers for good to them that are good and revengers to execute wrath upon him that doth evil and can you wâ—â—k worthy of so great preservation from the Plague if you do not cut down Sin and incourage Godliness SECTION II. 2. SUbjects and People Governed Many and strickt are the Preâ—epts and Injunctions of God upon People to their Magistrates and no less then damnation is threatned by God himself to such as oppose themselves against their Magistrates Rom. 13.1 Let every Soul be subject to the Higher Powers for there is no Power but of God the Powers that be are ordained of God Vers 2. Whosoever therefoâ—e resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation Vers 5. Wherefore ye must needs be subject not only for Wrath but also for Conscience sake True Religion we see from this Scripture doth oblige People and Subject in Duty and Obedience to their Magistrates and none will more Conscientiously obey than those that are most Religious Obedience to Magistrates from this place is required because 1. They are Ordained of God 2. They that resist them resist an Ordinance of God 3. Such as do so receive to themselves damnation 4. They are appointed of God to be a terror to the evil not to the good 5. Conscience is bound so to do 6.
Contagion would resolve to live together you would so far as concerns you in this respect live in force measure answerably to so great a mercy else you cannot Hath God spared you to be more unkind one to another To be bitter one against another To grieve one another Or do you think this is the Improvement you should make of this mercy God forbid SECT XVI SEcondly The next Relation I consider in a Family is between Parents and Children whom God hath continued after this great Mortality God hath taken away Parents from others and they are lest Orphans but God hath continued thy Parents Both or one to thee What doth God require from thee in answer to a sutable return for this mercy God hath taken away Children from others and bereaved them of those that were dear to them but God hath continued thine all or some to thee what doth God require at thy hands in answer to a sutable return for so great a mercy It is that Parents and Children should fill up the duties of this relation else you can never walk worthy of this mercy But more particularly First Parents if they would live answerable to his mercy of Children continued to them must be careful First In instructing of them in the things of God and training them up in the waies of God this is the duty of both Parents Pro. 1.8 My son hear the instruction of thy Father and forsake not the Law of thy mother Prov. 31.1 The words of King Lemuel the Pâ—ophesie that his mother taught him This mothers might do when they are dressing of their Children Do not think you do enough if you make provision for your children and get a portion for them Let me tell you that is the leâ—st part of your duty as hard as you think it is but you must give them instructions and that 1. Timelily before they are accustomed to evil they are born in natural hardness and by frequent acts of wickedness they will contract habitual hardness and then if God clap upon their hearts judicial hardness your Children are undone for ever Children before they can goe can run from God and before they can speak plainly can speak wickedly Teach them not to be proud of their fine Clothes teach them not Revenge by giving you a stroak to beat others these be the buddings of Pride and Revenge in little Infants 2. Instruct them frequently They are apt to learn evil but backward to learn any thing that is good There must be Line upon Line Deut. 6. 6 7. You must whet the things you speak unto them that they may pierce their hearts frequently inculcate the same things upon them and instil the knowledg of God into them by little and little 3. Instruct them affectionately Let them perceive when more grown up that they are matters of Weight and Moment that you speak to them about When you speak of Heaven and Hell of God and Sin let them see that your hearts are affected with what you say Secondly In Correcting of them for the evil of Sin He that spares the Rod spoiles the Childe better you correct them here than God damne them hereafter The Rod is as needful for your Children as their Food Prov. 22.15 Folly is bound in the heart of a Childe the Rod of Correction shall drive it far from him Do this 1. Timelily a young Twigg is flexible and easie to be bent break them of wicked Words and Wâ—ies betimes or else they may break your heart when they are bigger Adonijah was Davids Dâ—â—ling an â—he was wanting in correcting of him and he Rebelled before he died and usurped the Kingdom before his Fathers death 1 King 1.5 Then Adonijah the son of Haggith exalted himself saying I will be King and he prepared his Horsmen and Chariots and fifty Men to run before him Vers 6. And his Father had not displeased him at any time in saying Why hast thou done so Too much indulgence will make undutiful and disobedient Children 2. Proportionably to their fault Do not Correct a small offence over sharply nor an hainous sin too slightly if you are too severe for a small offence they will hate you if you are too indulgent in a great offence they will despise you This was Elyes sin that he did not correct the hainous sin and reprove the abominable practise of his Sons with greater severity 1 Sam. 2.23 And he said unto them Why do ye such things for I hear of your evil dealings by all this People Vers 24. Nay my Sons for it is no good report that I hear ye make the Lords People to transgress It is no good report that was too good a word for so hainous wicked Works it was an abominable thing that was reported by others and committed by his Sons But see what God saith to Ely Vers 29. Thou honourest thy Sons above me and God severely punished his Children for their vile offence and the Father for his so cold reproof as you may read in the following Verses 3. Compassionately do not Correct your Children in the heate of Passion but with bowels of compasion when the Rod is in your hand let there be tender love in your heart 4. Discreetly Observing the temper and disposition of your Childe which you correct if you Scourge and frown upon one as much as is needful for another you will discourage him if you scourge not another more than this that is more tender spirited you will not break him Correction is like a Medicine in which the Physitian hath respect to the constitution of the Patient Children are like Herbs some if you cut and tread will grow again but if you do as much to other Herbes you kill them 5. Seasonably There is much wisdom in Parents in timeing their Correcting of their Children if you correct them for some faults before others you will discourage them take the fittest season 6. Penitently When you correct your Children judge your self first and repent for your own sin or else you do but beat your self 7. Believingly When you exercise your child with the Rod do you exercise faith upon the Promise Thirdly In Praying much for them many pray for Children before they have them but neglect to pray for them when God hath given them as though their being were a greater blessing than their well-being you must add Prayer to Instruction and Correction for it is not onely your Instruction nor Correction but Gods blessing given in to servent Prayer that will make your Children good When you look upon your little Infants as they are sucking at your breasts or laughing in your faces or playing in your armes oh consider the seed of sin that they have in their hearts that they by Nature are the children of wrath and when you go to pray for them use such considerations that might make your heart to mourn over them and for them When you consider they are enemies to God
amongst them all It may be God had too little of your love and it was â—n offence and griefe unto your God that the Creaâ—ure should have that love which wâ—s due unto himself and therefore he hath cut off the Sâ—reâ—es that you may get nearer to the Fountain Thy Relation had more of thy affection then came unto his share and therefore in stead of Murmuring be more in loving of thy God and this will be to live answerably to Gods Correcting and Afflicting of thee in the loss of thy Relation and to his Mercy in sparing of thy self And look what Relation it is that is taken from thee while thou survivest and get clearer evidences that God will be in stead of that Relation to thee and be better to thee than that was Hast thou thy Husband removed by this Contagious Disease now make out more to God that he would be an Husband to thee Hast thou lost thy Children or thy onely Son see more diligently that God hath bestowed his onely Son upon thee and this will much satisfie and quiet thy heart Hath God done thee any wrong if he hath taken thy onely Son from thee and hath given his onely Son to thee Thus since you did survive others that are taken from you improve your Affliction and your Mercy in being advantaged in Spirituals and this will be to live in some measure answerably to Gods dealing with you DIRECTION XI HAth God spared thee in time of Plague then see what it was that thy Conscience did most accuse thee or commend thee for when the Plague was nigh thy dwelling or thou wast in fear and danger and order thy life accordingly What sin was it that thy Conscience did reproach thee for in a time of danger and in feares of death whether of omission or commission publick or secret of what nature soever it was and let it be the design of thy heart in the course of thy life to mortifie that sin and keep it under that thou carefully avoid the occasions thereof that when death shall certainly come and conscience shall have no more occasion or just ground to reproach thee thou mayest see that God in mercy did prolong thy dayes till thou hadst got the victory over and the pardon and the evidence of the pardon of that sin What was it in thy feares and when thou wast in expectation of death that Conscience did approve in thee it did then approve thy diligence in thy Family go on in this still it did approve of thy strickt and holy walking with God go on in that which was good and thy rightly inlightned Conscience did commend in thee and this will be to live in some measure answerably to so great a mercy as is Gods preserving of you in a time of such a wasting Plague DIRECTION XII HAth God spared you in such a time of so great Mortality and Contagion then learn to trust your self and all your Affairs with God for the time to come You have lived in time of danger and have been in hazard of your life and yet God hath preserved and kept you God hath called some to abide in the City because they could not remove their habitation without neglect of duty for where our duty lies and where our work is that God calleth us unto there we may trust God though our danger be never so great because while we are in our duty we are in our way and God hath promised to keep us in all our wayes in time of Plague Psal 91.11 Many had opportunity of retiring into the Country without neglect of duty without running away from duty those that went from their duty and work which God expected they should there have done have cause to be humbled for their slavish feares of death and great distrust in God and the use of meanes for preservation is not inconsistent with trusting in God but is supposed and included in it else it is not trusting in God but presumption but many were obliged to abide upon the place and God hath preserved you amongst them Oh what an obligation and encouragement is this for you for the time to come to put your trust in God in the use of meanes in a way of duty and the more you are able to commit your self to God in future dangers the more you do improve this Providence of God in preserving of you But because we need all helps and supports for putting our trust in God I shall lay down some considerations to help you more and more to trust in God premising first the nature of it that you may perceive what it is that you are exhorted to when perswaded to trust in God Trusting in God is a special fruit of faith and hope whereby the soul looking upon God in Christ through a Promise is in some good measure freed from fretting feares and cutting cares about the removing or preventing of some evil or the enjoying or procuring of that which is good 1. It is a fruit of faith for therefore a Man trusteth in God because he believeth and is perswaded of the truth of what God saith and believeth the performance of his promise and so it is called fiducia fidei 2. It is a fruit of hope for therefore I trust in God because I hope it shall be with me according to his Word If I had no hope of this I could not trust in God and so it is called fiducia spei 3. This trust hath God in Christ through a Promise for its object We trust in God through Christ eying the Promise For the Promise of God is the foundation of our trust in God and the Promise of God draws forth the hearts of his People to trust in him Psal 119.42 I trust in thy Word 4. The effect of this trusting in God is the quietation of the heart and a freeing of the Soul proportionably to the degree of his trust from fretting feares and cutting cares about good and evil to be avoided or procured Psal 56.3 What time I am afraid I will trust in thee Vers 4. In God will I praise his Word in God I have put my trust I will not fear what Flesh can do unto me The Arguments for the moving you to trust in God for the future are such as these 1. Will not you trust in God after such rich and full experience that you have had of Gods taking care for you Hath God cared for your life and will not you trust him for Food and Raiment experience is a great support for confidence in God 2 Cor. 1.10 Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us When David had had experience of Gods delivering him from the Lion and the Bear he trusted in God to deliver him from the hands of the uncircumcised Philistine 1 Sam. 17.37 When thou hast been in danger God hath kept thee and when thou hast