The dreadfulness of the plague. Or A sermon preached in the parish-church of St. John the Evangelist, December 6th. being a day of public fasting. By Jos. Hunter M.A. and minister in York
IN these Words I have formerly observed three Parts: 1. Irae Dei, the wrath of God. 2. Eruptio irae, the breaking forth of this wrath, wrath is gone out. 3. Indicium & effectus utriusque, the token and effect of both, the Plague is begun. Concerning the two first of these, the Wrath of God, and the breaking forth of that Wrath, I have already spoken upon two of these occasions.
IN these Words I have formerly observed three Parts: 1. Irae Dei, the wrath of God. 2. Eruptio irae, the breaking forth of this wrath, wrath is gone out. 3. Indicium & effectus utriusque, the token and Effect of both, the Plague is begun. Concerning the two First of these, the Wrath of God, and the breaking forth of that Wrath, I have already spoken upon two of these occasions.
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The bloudy Issue is called a Plague, Mark 5. 29. VVe reade of a Plague of Naile, Rev. 16. 21. the judgements which God sent upon Pharaoh for his stubbornnesse, are called Plagues, Exod. 9. 14. VVhen God doth punish a Person,
The bloody Issue is called a Plague, Mark 5. 29. We read of a Plague of Nail, Rev. 16. 21. the Judgments which God sent upon Pharaoh for his stubbornness, Are called Plagues, Exod 9. 14. When God does Punish a Person,
or a People, (especially if it be in a notable manner) then 〈 ◊ 〉 •e said to plague them, Gen. 12. 17. The Lord plagued Pharaoh and his House, Exod. 32. 35. The Lord plagued the People; and so in other places:
or a People, (especially if it be in a notable manner) then 〈 ◊ 〉 •e said to plague them, Gen. 12. 17. The Lord plagued Pharaoh and his House, Exod 32. 35. The Lord plagued the People; and so in other places:
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every judgment is a plague, but this in the Text is The Plague: as all sin may be said to be (NONLATINALPHABET) Wickedness, but malice is especially in Scrip•ure called (NONLATINALPHABET) because it is one of the greatest Wickednesses: so every disease, every punishment may be called a Plague, but there is a pestilent, burning, contagious distemper,
every judgement is a plague, but this in the Text is The Plague: as all since may be said to be () Wickedness, but malice is especially in Scrip•ure called () Because it is one of the greatest Wickednesses: so every disease, every punishment may be called a Plague, but there is a pestilent, burning, contagious distemper,
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when things are more than ordinarily dreadful, it renders the very name dreadful too: the dreadfulness of Damnation makes the very sound of the word terrible:
when things Are more than ordinarily dreadful, it renders the very name dreadful too: the dreadfulness of Damnation makes the very found of the word terrible:
and m•thinks the word Plague hath something of horrour in it, and is apt to bege• a startling and shrinking, in such especially as are naturally more inclined to fear:
and m•thinks the word Plague hath something of horror in it, and is apt to bege• a startling and shrinking, in such especially as Are naturally more inclined to Fear:
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when Moses sets himself to threaten Israel with curses for their disobedience, he places this in the front, Deut. 28. 21. The Lord shall make the Pestilence cleave unto thee,
when Moses sets himself to threaten Israel with curses for their disobedience, he places this in the front, Deuteronomy 28. 21. The Lord shall make the Pestilence cleave unto thee,
here are two things attributed to the P•stilence which render it hugely dreadful, cleaving and consuming: in the Psal. 91. 3. it is called the noisome Pe•tilence, it is called one of Gods sore Judgments:
Here Are two things attributed to the P•stilence which render it hugely dreadful, cleaving and consuming: in the Psalm 91. 3. it is called the noisome Pe•tilence, it is called one of God's soar Judgments:
VVhen our Saviour speaks of those perplexed and calamitous time•, that should befall the Jews a little before the destruction of Jerusalem, and the world no• long before its desolution, he puts in this for one aggravation, Mat. 24. 7. there shall be Famines, and Pestilences, these are the beginnings of sorrows:
When our Saviour speaks of those perplexed and calamitous time•, that should befall the jews a little before the destruction of Jerusalem, and the world no• long before its dissolution, he puts in this for one aggravation, Mathew 24. 7. there shall be Famines, and Pestilences, these Are the beginnings of sorrows:
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the description which the Psalmist gives of the Plague, hath much of terrour in it, Psal. 78. 49, 50. He cast upon them the fierceness of hi• anger, wrath, indignation and trouble, by sending evil Angels among•t them:
the description which the Psalmist gives of the Plague, hath much of terror in it, Psalm 78. 49, 50. He cast upon them the fierceness of hi• anger, wrath, Indignation and trouble, by sending evil Angels among•t them:
I read even of Hypoera•es, that he was wont to call the Plague (NONLATINALPHABET) a special Divine judgment, a stroke of Gods own bare hand, as it were:
I read even of Hypoera•es, that he was wont to call the Plague () a special Divine judgement, a stroke of God's own bore hand, as it were:
these and such like instances joyned with the experience of all Ages, are enough to prove the Proposition: For the farther explication of it, I will answer these three Questions,
these and such like instances joined with the experience of all Ages, Are enough to prove the Proposition: For the farther explication of it, I will answer these three Questions,
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we may m•re truly say of the Plague, than Samson of the jaw bone (wherewith he killed so m•ny Philistims) Heaps upon Heaps: Judg. 15. 16. after David had sl•in Goli•h, they sa•g in Dances;
we may m•re truly say of the Plague, than samson of the jaw bone (wherewith he killed so m•ny philistines) Heaps upon Heaps: Judges 15. 16. After David had sl•in Goli•h, they sa•g in Dances;
so it may be said here, other diseases have slain their thousands, but the Plague hath slain its ten thousands: it is so destructive, that it is called in the abstract, Destruction, Psal. 91. 6. Nor for the Pestilen•e that walkesh in darkness,
so it may be said Here, other diseases have slave their thousands, but the Plague hath slave its ten thousands: it is so destructive, that it is called in the abstract, Destruction, Psalm 91. 6. Nor for the Pestilen•e that walkesh in darkness,
What the Apostle affirms of wicked men, may be likewise said of this Pestilential disease, misery and destruction is in its way, Rom. 3. 16. All Histories both Sacred, Ecclesiastical and Prophane tell of the great Desolations that the Plague hath made:
What the Apostle affirms of wicked men, may be likewise said of this Pestilential disease, misery and destruction is in its Way, Rom. 3. 16. All Histories both Sacred, Ecclesiastical and Profane tell of the great Desolations that the Plague hath made:
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we read how it swept away 14000. one time, Numb. 16. 49. another time 24000. Num. 25. 8. another time 70000. 2 Sam. 24. 15. and yet these summs (though questionless thought very great in those times) fall far short of what hath been since.
we read how it swept away 14000. one time, Numb. 16. 49. Another time 24000. Num. 25. 8. Another time 70000. 2 Sam. 24. 15. and yet these sums (though questionless Thought very great in those times) fallen Far short of what hath been since.
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Eusebius speaking of a great plague in Alexandria, hath words to this effect out of Dionysius ▪ Now all things are full of lamentation, all men mo•rn, sadness and complaining fills the whole City, partly for those that are dead,
Eusebius speaking of a great plague in Alexandria, hath words to this Effect out of Dionysius ▪ Now all things Are full of lamentation, all men mo•rn, sadness and complaining fills the Whole city, partly for those that Are dead,
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when there hath been such a morrality by the Plague, that the Churches, the Schools, the Markets, the Streets, the High-ways have all mourned, and some of them laid so desolate, that beasts might have grazed where men were wont to trade.
when there hath been such a morrality by the Plague, that the Churches, the Schools, the Markets, the Streets, the Highways have all mourned, and Some of them laid so desolate, that beasts might have grazed where men were wont to trade.
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where the plagus comes it doth not only make great, but sudden breaches: how quickly it makes a sad change, not only in a Family, and lesser societies,
where the plagus comes it does not only make great, but sudden Breaches: how quickly it makes a sad change, not only in a Family, and lesser societies,
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but even in Cities and greater Corporations, insomuch that sometimes places of the greatest concourse, have had cause to bewail themselves in the language of the Prophet, Lam. 1. 1. How doth the City sit solitarily that was full of people,
but even in Cities and greater Corporations, insomuch that sometime places of the greatest concourse, have had cause to bewail themselves in the language of the Prophet, Lam. 1. 1. How does the city fit solitarily that was full of people,
to day (perhaps) Parents are rejoycing in their Children, delighting to behold them stand like Olive-plants round about their table, promising unto themselves (I know not what) felicity in their well-doing; and before to morrow (it may be) you shall have them (like Rachel) weeping for their children,
to day (perhaps) Parents Are rejoicing in their Children, delighting to behold them stand like olive plants round about their table, promising unto themselves (I know not what) felicity in their welldoing; and before to morrow (it may be) you shall have them (like Rachel) weeping for their children,
and resusing to be comforted, because they are not. I read of Xerxes, that (having gathered an huge Army) he went upon the top of an hill to view them, and while he was doing this, he fell a weeping, to think that within an Age not one of those men would be left alive:
and refusing to be comforted, Because they Are not. I read of Xerxes, that (having gathered an huge Army) he went upon the top of an hill to view them, and while he was doing this, he fell a weeping, to think that within an Age not one of those men would be left alive:
did he weep to think that an 〈 ◊ 〉 men (perhaps not so many) would be all 〈 … 〉 Age, what cause of mourning have we 〈 … 〉 we consider that the Plague, hath even i• our 〈 ◊ 〉 Country, taken away so huge a number, in less than the Revolution of one year? so quick is the dispatch that it makes.
did he weep to think that an 〈 ◊ 〉 men (perhaps not so many) would be all 〈 … 〉 Age, what cause of mourning have we 〈 … 〉 we Consider that the Plague, hath even i• our 〈 ◊ 〉 Country, taken away so huge a number, in less than the Revolution of one year? so quick is the dispatch that it makes.
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3. That which makes the plague yet more dreadful, is, because it is so spreading, it is called the pestilence that walketh in darkness, Psal. 91. 6. first, it is said to walk, it stands not still,
3. That which makes the plague yet more dreadful, is, Because it is so spreading, it is called the pestilence that walks in darkness, Psalm 91. 6. First, it is said to walk, it Stands not still,
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First, that God hath appointed unto every man, not only to dye, but also at what time, and of what kind of death, and therefore there is no great heed to be given to the contagiousness of any disease.
First, that God hath appointed unto every man, not only to die, but also At what time, and of what kind of death, and Therefore there is no great heed to be given to the contagiousness of any disease.
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and others escape it, being both in the same place, and so to outward appearance in the same danger. They urge in the third place, that the Plague comes by the immission of evil Angels, and therefore how can it be infectious? these are the chief Arguments that ever I met with against the Plagues infection, and yet they are so inconsiderabie, that I think it but wast time to answor them.
and Others escape it, being both in the same place, and so to outward appearance in the same danger. They urge in the third place, that the Plague comes by the immission of evil Angels, and Therefore how can it be infectious? these Are the chief Arguments that ever I met with against the Plagues infection, and yet they Are so inconsiderabie, that I think it but wast time to answor them.
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unto which we may add that concerning the Leper, who was to be shut up and none to accompany with him, which shews that there was some Contagion in the Leprosie: and yet the Leprosie is nothing so deadly as the Plague, for some have lived having the Leprosie many years,
unto which we may add that Concerning the Leper, who was to be shut up and none to accompany with him, which shows that there was Some Contagion in the Leprosy: and yet the Leprosy is nothing so deadly as the Plague, for Some have lived having the Leprosy many Years,
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but such an instance cannot be given of the Plague. Evagrius (speaking of the great Plague at Antioch, and the manner of its spreading) s•ith ▪ that some got it by living and conversing together:
but such an instance cannot be given of the Plague. Evagrius (speaking of the great Plague At Antioch, and the manner of its spreading) s•ith ▪ that Some god it by living and conversing together:
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some received it in the Streets, and many that fled out of Cities which were infected (though they remained sound themselves) yet they imparted the disease to those, that before were free & helthful.
Some received it in the Streets, and many that fled out of Cities which were infected (though they remained found themselves) yet they imparted the disease to those, that before were free & healthful.
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But I leave the proving of the Plagues infection to the Physitian; he will tell you that living birds laid to the feet of one infected will quickly dye;
But I leave the proving of the Plagues infection to the physician; he will tell you that living Birds laid to the feet of one infected will quickly die;
For to say that the Plague b•falls none but such as want faith to rely upon and trust in the Providence of God ▪ is a• error more bloudy than to say, that it is not infe••ious.
For to say that the Plague b•falls none but such as want faith to rely upon and trust in the Providence of God ▪ is a• error more bloody than to say, that it is not infe••ious.
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How amiable are thy Tabernaeles, O Lord (saith David) he envied even the birds that might fi• and sing neer the Sanctuary, when he was banished from it:
How amiable Are thy Tabernaeles, Oh Lord (Says David) he envied even the Birds that might fi• and sing near the Sanctuary, when he was banished from it:
I read that the Protestants in France had a Church (though now demolished) which they called Paradise; it is very likely, they thought the Church the only Paradise on earth:
I read that the Protestants in France had a Church (though now demolished) which they called Paradise; it is very likely, they Thought the Church the only Paradise on earth:
and the Sacrament of the Lords S•pper to the Tree of Life; but where the Plague is, a man is excluded from this Paradise, he hath not the liberty to tast of the fruit of it, this is one great discomfort.
and the Sacrament of the lords S•pper to the Tree of Life; but where the Plague is, a man is excluded from this Paradise, he hath not the liberty to taste of the fruit of it, this is one great discomfort.
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Thus it is with a man whom God hath visited, his Lovers and Friends stand afar of, they dare not come neer him in point of security to themselves, they dare not in point of conscience,
Thus it is with a man whom God hath visited, his Lovers and Friends stand afar of, they Dare not come near him in point of security to themselves, they Dare not in point of conscience,
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and this helps to add yet more to his discomfort: for the Merchant will tell you, that upon the ceasing of Trade, there is not only (l••rum cesfans) gain ceasing, but there is likewise (damn•• emergens) loss arising, because now a man is forced to take from his stock for necessary uses,
and this helps to add yet more to his discomfort: for the Merchant will tell you, that upon the ceasing of Trade, there is not only (l••rum cesfans) gain ceasing, but there is likewise (damn•• emergens) loss arising, Because now a man is forced to take from his stock for necessary uses,
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so that grant a man do escape with his life that is visited with the Plague; I say, suppose he hath his life for a prey, what can he do without a livelihood? and towards the procuring of this he is much disabled by the Plague.
so that grant a man do escape with his life that is visited with the Plague; I say, suppose he hath his life for a prey, what can he do without a livelihood? and towards the procuring of this he is much disabled by the Plague.
And lastly, because it is so uncomfortable, for hereby a man i• deprived of the liberty of Gods house, the liberty of Friends, the liberty of Commerce.
And lastly, Because it is so uncomfortable, for hereby a man i• deprived of the liberty of God's house, the liberty of Friends, the liberty of Commerce.
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1. For certain, God hath just cause given him, before he do thus manifest his displeasure, many of his wayes are unsearchable, but none are unrighteous;
1. For certain, God hath just cause given him, before he do thus manifest his displeasure, many of his ways Are unsearchable, but none Are unrighteous;
after God had threatned the Jews with the Sword, the Famine, the noisomebeast, and the Pestilence in Ezek. 14. he adds ver. 23. Ye shal know, that I have not done without cause all that I have done in it saith the Lord:
After God had threatened the jews with the Sword, the Famine, the noisomebeast, and the Pestilence in Ezekiel 14. he adds for. 23. You shall know, that I have not done without cause all that I have done in it Says the Lord:
2. This we may likewise safely affirm in the general, that sin is the meritorious cause (as of all other judgments) so likewise this of the Plague: The wrath of God i• revealed from Heaven (saith the Apostle) against what? all •nrighteousness and ungodliness of man, Rom, 1. 18. and it is the observation of a good man, that as vapours ascend invisibly,
2. This we may likewise safely affirm in the general, that since is the meritorious cause (as of all other Judgments) so likewise this of the Plague: The wrath of God i• revealed from Heaven (Says the Apostle) against what? all •nrighteousness and ungodliness of man, Rom, 1. 18. and it is the observation of a good man, that as vapours ascend invisibly,
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so sometimes secret sins are the procuring cause of open and notorio•• punishments: this of the Plague is threatned unto Disobedience, Deut. 18. 3. What sins in particular may be the provoking cause of the Plague now, or any other time, is not so easy to conclude.
so sometime secret Sins Are the procuring cause of open and notorio•• punishments: this of the Plague is threatened unto Disobedience, Deuteronomy 18. 3. What Sins in particular may be the provoking cause of the Plague now, or any other time, is not so easy to conclude.
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1. Either to attribute judgments that are general, unto sins that are most general: and what sin hath been of late years and is still most reigning in this Nation, would require one better acquainted with the manners of it than I am:
1. Either to attribute Judgments that Are general, unto Sins that Are most general: and what sin hath been of late Years and is still most reigning in this nation, would require one better acquainted with the manners of it than I am:
but whether these or others are the National sins at present, they are hugely aggravated, because God hath not honoured any Nation with more mercy and means of Grace than ours;
but whither these or Others Are the National Sins At present, they Are hugely aggravated, Because God hath not honoured any nation with more mercy and means of Grace than ours;
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and therefore we could expect no other, than that he should deal with us, as he threatned he would do with his peculiar People, Amos 2. 2. You only have I known of all the Families of the earth,
and Therefore we could expect no other, than that he should deal with us, as he threatened he would do with his peculiar People, Amos 2. 2. You only have I known of all the Families of the earth,
2. If we know of any notorious National sin (though committed several years since) not yet so universally acknowledged and repented of, we may think that is a great provocation •nto God to scourge us with the Plagu•: for this we have that famous instance of Saul 's breaking Covenant with,
2. If we know of any notorious National since (though committed several Years since) not yet so universally acknowledged and repented of, we may think that is a great provocation •nto God to scourge us with the Plagu•: for this we have that famous instance of Saul is breaking Covenant with,
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and s•aying the Gibeonites, for which God punished the Land in the time of King David) with three years Fami•e, and would not be appeased, till several of Saul 's Sons were pu• to death, 2. Sam. 23. 3. This is likewise a safe course, to observe out of the Records of Sacred Writ, for what sins God hath heretofore sent the Plague; and look how far we are guilty of them, so far may we attribute our visitati•n to them:
and s•aying the Gibeonites, for which God punished the Land in the time of King David) with three Years Fami•e, and would not be appeased, till several of Saul is Sons were pu• to death, 2. Sam. 23. 3. This is likewise a safe course, to observe out of the Records of Sacred Writ, for what Sins God hath heretofore sent the Plague; and look how Far we Are guilty of them, so Far may we attribute our visitati•n to them:
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1. Despising of plenty, and immoderate lusting after dainties, so we read how the Israelites despised Manna (whereof they had abundance) and called it light bread,
1. Despising of plenty, and immoderate lusting After dainties, so we read how the Israelites despised Manna (whereof they had abundance) and called it Light bred,
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but they lusted exceedingly after Quails, for which God smote them with a very great Plague, Numb. 11. 33, 34. 2. We read how they that brought up an evil report upon the Land of promise, to the discouragement of the people, and the dishono•r of God, dyed of the Plague, Numb. 14. 37.
but they lusted exceedingly After Quails, for which God smote them with a very great Plague, Numb. 11. 33, 34. 2. We read how they that brought up an evil report upon the Land of promise, to the discouragement of the people, and the dishono•r of God, died of the Plague, Numb. 14. 37.
5. Idolatry, for this God wa• so incensed, that he •lew of the people at once 24000. with the Plague, Numb, 25. 6. Detaining and withholding from God his due, unto this he threatens the Plague Exod. 30. 12. When thou takest the summ of the Children of Israel, they shall give every man a Ransome for his Soul unto the Lord, that there be no plague among them.
5. Idolatry, for this God wa• so incensed, that he •lew of the people At once 24000. with the Plague, Numb, 25. 6. Detaining and withholding from God his endue, unto this he threatens the Plague Exod 30. 12. When thou Takest the sum of the Children of Israel, they shall give every man a Ransom for his Soul unto the Lord, that there be no plague among them.
for when Saint Paul faith, that many of the Corinthians were ••ck and weak, and many dy•d, 1 Cor. 11. 30. it is not improbable, that God sent amongst them some pestilential and contagious disease.
for when Saint Paul faith, that many of the Corinthians were ••ck and weak, and many dy•d, 1 Cor. 11. 30. it is not improbable, that God sent among them Some pestilential and contagious disease.
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I have done with the second question, What it is that provokes God to inflict this dreadful punishment of the Plague upon a people? I hasten to the third.
I have done with the second question, What it is that provokes God to inflict this dreadful punishment of the Plague upon a people? I hasten to the third.
The plague being such a token of Gods wrath, whether doth it befall good men, believers, such as are in the state of justification? for our satisfaction in this, we may have recourse to that of Solomon, Eccles. 9. 1. 2. No man knoweth either love or hatred by all that 〈 ◊ 〉 before them, all things come alike to all, there is one event to the righteous and to the wicked, to the clean,
The plague being such a token of God's wrath, whither does it befall good men, believers, such as Are in the state of justification? for our satisfaction in this, we may have recourse to that of Solomon, Eccles. 9. 1. 2. No man Knoweth either love or hatred by all that 〈 ◊ 〉 before them, all things come alike to all, there is one event to the righteous and to the wicked, to the clean,
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1. That good men are subject to, and guilty of many sins and enormities, and their sins admit of those aggravations which the sins of other men do not;
1. That good men Are Subject to, and guilty of many Sins and enormities, and their Sins admit of those aggravations which the Sins of other men do not;
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2. Consider, that good men, even by their sins do help to draw down a judgment and common calamity upon a Nation; indeed God takes most notice of their sins: concerning the common sort of prophans persons he saith, These are foolish, they have not known the way of the Lord,
2. Consider, that good men, even by their Sins do help to draw down a judgement and Common calamity upon a nation; indeed God Takes most notice of their Sins: Concerning the Common sort of prophans Persons he Says, These Are foolish, they have not known the Way of the Lord,
then he bursts out, How shall I pardon thee for this ▪ now if good men by their sins be instrumental in drawing down a Pest upon a Nation, why should they expect any other but to be involved in it?
then he bursts out, How shall I pardon thee for this ▪ now if good men by their Sins be instrumental in drawing down a Pest upon a nation, why should they expect any other but to be involved in it?
unless it be Everlasting damnation. There is no condemnation indeed to those that are in Christ Jesus, but for temporal calamities they are so incident to good men, that the Scripture seems to make them their Portion, and it may be truly said of Gods Servants (as Augustus said once,
unless it be Everlasting damnation. There is no condemnation indeed to those that Are in christ jesus, but for temporal calamities they Are so incident to good men, that the Scripture seems to make them their Portion, and it may be truly said of God's Servants (as Augustus said once,
when he sat between Virgil and Horace, whereof the one was bleer-eyed, and the other much given to sighing) they sit (inter suspiria & lachrymas) between sighing and weeping:
when he sat between Virgil and Horace, whereof the one was bleer-eyed, and the other much given to sighing) they fit (inter Suspiria & lachrymas) between sighing and weeping:
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I am plagued all the day long and chastened every morning, saith David, Psal. 73. 14. That is a pretty saying of Clemens Alexandrinus NONLATINALPHABET He that is neer to God is always under the ••sb.
I am plagued all the day long and chastened every morning, Says David, Psalm 73. 14. That is a pretty saying of Clemens Alexandrian He that is near to God is always under the ••sb.
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and it is very soundly observed by one Mr. ••mford (who writ a little T•e••ise the la•• great Plague, but this, at London) that God by suffering good men to dye of the Plague, glorifies both his justice and his wisd•me; his justice among the wicked, in giving them cause to say, If God spare not the green tree, what shall be done to the dry? his wisdome among the godly,
and it is very soundly observed by one Mr. ••mford (who writ a little T•e••ise the la•• great Plague, but this, At London) that God by suffering good men to die of the Plague, Glorifies both his Justice and his wisd•me; his Justice among the wicked, in giving them cause to say, If God spare not the green tree, what shall be done to the dry? his Wisdom among the godly,
lest they should say, for our own Righteousness •e are delivered. Thus I have answered the three Questions, Why the Plague is so dreadful a judgment? what it is that provokes God to send it? Whether it be incident to good me•? I have now only a Cau•ion to subjoyn,
lest they should say, for our own Righteousness •e Are Delivered. Thus I have answered the three Questions, Why the Plague is so dreadful a judgement? what it is that provokes God to send it? Whither it be incident to good me•? I have now only a Cau•ion to subjoin,
and yet whilest we do what we can to •lie the le••er plague, we do what we can to pursue the greater: but what Plague i that? Solomon will tell you, 1 King. 8. 38. The plague of the heart:
and yet whilst we do what we can to •lie the le••er plague, we do what we can to pursue the greater: but what Plague i that? Solomon will tell you, 1 King. 8. 38. The plague of the heart:
1. As in good things the cause is be•t•r, so in evil things the cause is worse than the effect; bu the plague of the heart is the cause of the other plague: sin brought in misery at first,
1. As in good things the cause is be•t•r, so in evil things the cause is Worse than the Effect; bu the plague of the heart is the cause of the other plague: since brought in misery At First,
3. Nature doth not only feel the Plague of the body, but is may by Gods blessing upon means, be of force to work out the malignity of it, that it shall not prove mortal ▪ for else none that have the plague should escape death, b•• by a miracle: but corrupt nature (as it is not sensible of the Plague of the heart) so neither hath it power to work it cut:
3. Nature does not only feel the Plague of the body, but is may by God's blessing upon means, be of force to work out the malignity of it, that it shall not prove Mortal ▪ for Else none that have the plague should escape death, b•• by a miracle: but corrupt nature (as it is not sensible of the Plague of the heart) so neither hath it power to work it Cut:
4. Though the plague of the body be infectious, yet the plague of the heart add• ven••e and malignity to it: The spirit of a man will hear his infirmity,
4. Though the plague of the body be infectious, yet the plague of the heart add• ven••e and malignity to it: The Spirit of a man will hear his infirmity,
but a wounded spirit who can hear? sin em•itters and poysons any affliction: the sting of every p•nal evil is sin, this is the plague of the plague:
but a wounded Spirit who can hear? since em•itters and poisons any affliction: the sting of every p•nal evil is since, this is the plague of the plague:
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what is a Serpent without a sting, or a great bulk if it hath no weight? where the plague of the heart is cured, the other plague is more easily born•:
what is a Serpent without a sting, or a great bulk if it hath no weight? where the plague of the heart is cured, the other plague is more Easily born•:
and infects the better part of man, his Soul; that which is more worth than a world, and could be Redeemed by no less than the precious blood of Christ: look how much better the Soul is than the Body, by so much worse is the plague of the heart, than that of the body.
and infects the better part of man, his Soul; that which is more worth than a world, and could be Redeemed by no less than the precious blood of christ: look how much better the Soul is than the Body, by so much Worse is the plague of the heart, than that of the body.
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that death which consists only in a separation of the Soul from the Body, is nothing so terrible as that which consists in an everlasting separation of the Soul from God. But some men will never be convinced what a plague the Plague of the heart is, till they come to feel the plagues of the damned, then they shall wish for death, but it shall flee from them. I come now to Application.
that death which consists only in a separation of the Soul from the Body, is nothing so terrible as that which consists in an everlasting separation of the Soul from God. But Some men will never be convinced what a plague the Plague of the heart is, till they come to feel the plagues of the damned, then they shall wish for death, but it shall flee from them. I come now to Application.
1. If the plague be such a token of Gods wrath, what cause have we of this Nation to think that God i• wroth and displeased with us, since he hath visited us with such a Plague, as cannot be parallelled since the Sweating sickness, and that in such a juncture of time,
1. If the plague be such a token of God's wrath, what cause have we of this nation to think that God i• wroth and displeased with us, since he hath visited us with such a Plague, as cannot be paralleled since the Sweating sickness, and that in such a juncture of time,
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whether we have more cause to tremble at Gods judgment in this plague, or to admire at his goodness in the abat•ment of it, when it once threatned the whole Nation, as though the Lord had purposed to make a full end, that affliction should not rise up the second time.
whither we have more cause to tremble At God's judgement in this plague, or to admire At his Goodness in the abat•ment of it, when it once threatened the Whole nation, as though the Lord had purposed to make a full end, that affliction should not rise up the second time.
the People of Nineveh believed God, and proclaimed a Fast, and put on sackcloath, Jon. 3. 5. and did we verily believe, that God is wroth with us, we should busy and bestir our selves towards the appe•sing of it:
the People of Nineveh believed God, and proclaimed a Fast, and put on Sackcloth, Jon. 3. 5. and did we verily believe, that God is wroth with us, we should busy and Bestir our selves towards the appe•sing of it:
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This day would be observed with more solemnity, our Prayers sent up to Heaven with more devotion, the Word listen'd unto with more attention, Alm• given with more freeness and abundance.
This day would be observed with more solemnity, our Prayers sent up to Heaven with more devotion, the Word listened unto with more attention, Alm• given with more freeness and abundance.
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this is not a time to addict our selves to pride, or d•lliance, or luxury. The Romans punished one severely, that in a time of common calamity was seen looking out at a window with a Crown of Roses on his head.
this is not a time to addict our selves to pride, or d•lliance, or luxury. The Romans punished one severely, that in a time of Common calamity was seen looking out At a window with a Crown of Roses on his head.
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God delights to see a People shew themselves affected with his displeasure: m•rk what he said once to the Isr•elites after they had made the Golden Calf, Exod. •3. 5. I will come into the ••ast of thee in a moment and consume thee (it is not an absolu•e determination but a conditional co••ina•ion) therefore now put off thy Ornaments from thee, that I may know what to do u•to the•:
God delights to see a People show themselves affected with his displeasure: m•rk what he said once to the Isr•elites After they had made the Golden Calf, Exod •3. 5. I will come into the ••ast of thee in a moment and consume thee (it is not an absolu•e determination but a conditional co••ina•ion) Therefore now put off thy Ornament from thee, that I may know what to do u•to the•:
that is, humble thy self, give some testimony of the awe •hat thou stande•• in of my Wrath, of thy sorrow for the sin that hath incensed it, tha• though I be highly provoked, yet I may be ••ved to have pity on, and shew some favour to the•.
that is, humble thy self, give Some testimony of the awe •hat thou stande•• in of my Wrath, of thy sorrow for the since that hath incensed it, tha• though I be highly provoked, yet I may be ••ved to have pity on, and show Some favour to the•.
2. If the Plague be so dreadful a judgment, what cause have we of this City to bless God for our preservation from it? especially considering how many dangers we have been exposed to, some through the necessity of State, others through our own improvidence, and some through the corrupt and covert dealings of Passengers and Traders: to be preserved from danger is a mercy at any time, but especially then, when we see others overtaken, and our selves encompossed with it:
2. If the Plague be so dreadful a judgement, what cause have we of this city to bless God for our preservation from it? especially considering how many dangers we have been exposed to, Some through the necessity of State, Others through our own improvidence, and Some through the corrupt and covert dealings of Passengers and Traders: to be preserved from danger is a mercy At any time, but especially then, when we see Others overtaken, and our selves encompossed with it:
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shall we ascribe it to any merit or desert of ours? nay, that would be far worse, as Job saith, Job 9. 20. Our own mouths would condemne us and prove us perverse.
shall we ascribe it to any merit or desert of ours? nay, that would be Far Worse, as Job Says, Job 9. 20. Our own mouths would condemn us and prove us perverse.
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those vices, which heretofore were scarce once named amongst us, are become common: what said God once concerning Judah, Jer. •. 8. When she saw that God had given back sliding Israel a •ill of Divorce,
those vices, which heretofore were scarce once nam among us, Are become Common: what said God once Concerning Judah, Jer. •. 8. When she saw that God had given back sliding Israel a •ill of Divorce,
it is easie to apply it here, though we saw what God had do•• to London, •et we have not feared, but gone on to corrupt our sel•es and do so wickedly, as if we intended to justific them, or as if we thought, that the sins of the Nation could not be soon enough filled up, unless we added more measure to them.
it is easy to apply it Here, though we saw what God had do•• to London, •et we have not feared, but gone on to corrupt our sel•es and do so wickedly, as if we intended to Justific them, or as if we Thought, that the Sins of the nation could not be soon enough filled up, unless we added more measure to them.
3. And lastly, if the Plague be so dreadful a judgment, then it calls upon us loudly to pity those, whom God hath been pleased to exercise with so heavy a visitation:
3. And lastly, if the Plague be so dreadful a judgement, then it calls upon us loudly to pity those, whom God hath been pleased to exercise with so heavy a Visitation:
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think that you hear the great City of the Land thus bewailing her misery, and begging your commiseration, as the City Jerusalem once; I am the man that hath seen affliction by the rod of his wrath,
think that you hear the great city of the Land thus bewailing her misery, and begging your commiseration, as the city Jerusalem once; I am the man that hath seen affliction by the rod of his wrath,
Have pity upon me, have pity upon me, O ye my friends, for the hand of God hath touched me, Job 19. 21. We have no hasty and fearful fleeing out of our City, whole families made desolate, miserere d•u• upon our doors, we hear not that doleful voice, bring out your dead.
Have pity upon me, have pity upon me, Oh you my Friends, for the hand of God hath touched me, Job 19. 21. We have no hasty and fearful fleeing out of our city, Whole families made desolate, Miserere d•u• upon our doors, we hear not that doleful voice, bring out your dead.
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Eusebins faith, that in the Plague at Alexandria the Christians were as careful of one another, visited those that were infected, provided for them, converted with them, buryed them as at other times;
Eusebius faith, that in the Plague At Alexandria the Christians were as careful of one Another, visited those that were infected, provided for them, converted with them, buried them as At other times;
But it is not safe to tempt God and run our selves upon hazards, where we have no warrant ▪ we cannot, we may not in a time of infection converse so freely with,
But it is not safe to tempt God and run our selves upon hazards, where we have no warrant ▪ we cannot, we may not in a time of infection converse so freely with,
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and be ye warmed, but give them not those things that are needful for the body ▪ J••• 2. 16. St ▪ John is yet sharper, 1 John 3. 17. whoso hath this worlds goods,
and be you warmed, but give them not those things that Are needful for the body ▪ J••• 2. 16. Saint ▪ John is yet sharper, 1 John 3. 17. whoso hath this world's goods,
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how dwelleth the love of God in him? Giving of Alms is one of the man ingredients into an acceptable Fast. The Fast that God hath chosen is •o deal our bread to the hungry, •loath the naked, and not to hide our selves from our own flesh, Isa. 58. •, 7. we cannot •ell,
how dwells the love of God in him? Giving of Alms is one of the man ingredients into an acceptable Fast. The Fast that God hath chosen is •o deal our bred to the hungry, •loath the naked, and not to hide our selves from our own Flesh, Isaiah 58. •, 7. we cannot •ell,
but if he should, happy that man then who hath not been defective in his duty to the infected, whose bowels have melted and turned within him for their Calamity, whose Prayers have been dayly poured ou• for their redre••, whose hands have been stretched out wide, and without grudging for their Relief, and lastly whose conversation hath been ordered aright, that they and the whole Land might see the salvation of God. FINIS.
but if he should, happy that man then who hath not been defective in his duty to the infected, whose bowels have melted and turned within him for their Calamity, whose Prayers have been daily poured ou• for their redre••, whose hands have been stretched out wide, and without grudging for their Relief, and lastly whose Conversation hath been ordered aright, that they and the Whole Land might see the salvation of God. FINIS.
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