Newcastles Call, To her Neighbour and Sister Towns and Cities throughout the land, to take warning by her Sins and Sorrows.  
Lest this overflowing scourge of Pestilence reach even unto them also.  
As also a Direction, how to discover such Sins as are the procurers of God's judgements by diverse Methods.  
By R. JENISON, Dr. of D.  
Whereunto is added, the number of them that died weekly in Newcastle and Garth-side, from May 6. to December 31. 1636.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON, Printed for john Coleby, at the sign of the Unicorn near to Fleet Bridge. 1637.   

and there told of the Means, both of the Safety; and also, Ruin of Cities and whole Kingdoms.  
Be ye pleased now to take in good part, a word or two, spoken, I hope, not out of season, in the mournful and sad condition of this my Mother and Nurse, 
— Foelix ●uicumque ●olore, Al●erius dis●es posse ca●ere tuo.  in whose name I make bold to salute you all in the Lord, and to wish you the happiness to be warned in time by that bittercup of ours, wherein God, by Pestilence, seemeth to have begun to you all. The times require every one's help to seek to quench this fire of wrath begun in the Land▪ I hearty wish that many others of much abler parts, would in this kind of popular and familiar Discourse and Exhortation put forth themselves, and stoop to such necessary and edifying Arguments. For my part, as the case is, I, though the meanest of most, expect not who shall begin. God hath begun with us here: The Lion hath roared— the Lord hath spoken, I cannot (according to my ability, setting aside all respect of credit with men of the world) but prophesy; & that not by word here only, but by writing (such is my desire of the public good, and such is the occasion here offered by God's beginning in this fierce manner with us.) The benefit you may, by God's blessing, and your own good endeavour, reap hereby, will be, either a prevention of and freedom to you, from this spreading evil (which I chief by this Dedication do desire and intent:) or a Direction how to carry yourselves (& that with comfort) under God's hand, if it reach also unto you.  

〈◊〉 26.9, ●.  The truth is, When God's judgements are in the earth, the inhabitants of the world ●ill (at least should) learn righteousness. The wise and just will so do, Who wait for God in the way of his judgements. 
Amos 4.12. opened.  They will prepare to meet God, and to prevent judgements, which otherwise are threatened, and seem to make towards them. 
How we may prevent God's judgements.  Which they do, or should do by these means:  
1. By taking warning by judgements inflicted on others, 1 Cor. 10.5, 6, 7-11. Luke 13. 3-5. The want whereof God takes special notice of, jerem. 3.8, 9, 10, 11.  
2. By doing that in our  
4. By seeking, and obtaining the pardon of Sin, upon Repentance. Sin once pardoned, is neve● more remembered or punished, Isa. 43.25. Go●● so forgives, as he als● forgets.  
5. By mortifying such sins as reign in us, or among us, Rom. 6.12. Coloss 3.5. etc. Seeing such exemplary judgements; a Pestilence, war, etc. com●● not for smaller failings but for sins against conscience, Rom. 1.18. and fo● grosser evils, Ephes. 5.5.6.  
6. By newness of life and by bringing forth fruit meet for repentance— so w● escape wrath to come, and cutting down, Math. 3.7. 8-10. By these means it will concern you to prepare to meet God; whom ●o you will find to meet you in mercy; as the father of the Prodigal ran to meet his son, and to welcome him. Men have not heard— neither hath the eye seen, O God besides thee what he hath prepared for him that waiteth for him: Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways, Isa. 64.4, 5.  
Now because men are apt to make ill use of God's judgements on others, to mis-judge them, and to harden themselves in their security, 
Four Confusion's ●ut of Luke 13.4, 5. touching the use of God's judgements on others.  consider we what our Saviour teacheth us, Luke 13.1, 2, 3, 4, 5- Think ye that these were Sinners above all men that dwelled in jerusalem? I tell you nay: but except ye repent, ye shall all likewise perish. Whence these Conclusions do readily offer themselves.  
Conclus. 1 1. Extraordinary, uncouth (yea and sudden) death doth sometime befall such as are not the greatest Sinners. I suppose those seventy thousand of David's Subjects who died by Pestilence, among the other Tribes, were not greater Sinners than jerusalem itself; Upon which, the Angel stretched out his hand to destroy it. Yea, the good King would make these (in that case especially) more innocent than himself, saying— Lo, I have sinned— but these Sheep, what have they done? when God shown his severity against Samaria and Israel, having removed them out of his sight; and when the Tribe of judah only was left and spared, 
2 King's 1● 18, 19 Eze● 16.51, ●.  yet saith God to judah,— They are more righteous than thou.  
2. On the other hand it Conclus. 2 is in thee my power, and that my name may be declared in all the earth.  

●et. 2.9.  Howsoever, God Reserves the unjust unto the day of judgement to be punished: 
●●●s 17. ●● 31.  he hath appointed a day of purpose for them.  
3. God (in some cases) respects his own Glory, more than men's deserts, & so spares them a while, though unworthy. See Deut. 32.26. Ezek. 20.8, 9-13, 14-21, 22.  
4. Chief: God remembers his covenant and promise, who will reserve to himself a Church on earth in the greatest defections, provocations and destructions of his people: he will, 
Ezek. 14.19, 20, 21  and doth ever reserve a remnant (who otherwise deserve ill at his hand, Ezek. 16.59, with 60.) See Isa. 6.13. Rom. 3.3. What if some did not believe? shall their unbelief make the faith of God of none effect? 
Si quoties peccant homines, &  If God in general defections and judgements thereupon, should consume in his wrath, all that deserve it, where should he have a Church on earth to serve him? he must and will have some, in whom he will magnify his mercy. It is of the Lords mercies (said jeremy in the time of the captivity, when so many had perished) that we are not (all) consumed, because his compassions fa●le not. 
●et. 2. ●  Here is no merit to be pleaded in such case. 
●om. 2.4.  God's sparing mercies lead the way to his pardoning mercies. He often spares the unworthy, that they, overcome with his kindness, 
& 9, 6.  might relent, repent, seek and find mercy, and that so his covenant and word might take effect in that remnant which is according to the Election of Grace. 
& 11.5.  Hence it is, that even among those in jerusalem, on whom God's irrevocable sentence of famine, 
Ezek. 14.19, 20, 21, 22.  noisome beasts, sword and pestilence had passed, yet a remnant was reserved, in whom God magnified his mercy, and for example of others. It were a happy thing, if such among us, as are either thus far spared, or have escaped, could see and make use of the mercy. This hath been done by others, why not now by us?  
We read concerning Waldus (from whom the Waldenses took their name) 
Acts and M●●um.  that making merry with many of his rich neighbours, one of the company, suddenly fell down dead: whereupon, he apprehending God's displeasure, took warning, gave himself to Reading, Alms, Prayer; and exhorted others to the like.  
The like might be observed in Mr. Give, escaping in that deadly downfall of near an hundred Papists in the Blackfriars in London.  
Conclus. 3 3. In case of God's judgements on others, and our own sparing, we are neither rashly to censure them, nor hastily to justify our selves as innocent. Christ himself, 
Isa. 53.3, ●  because of his sufferings, was esteemed stricken, smitten of God, and afflicted, and thereupon despised. 
Acts 28.4▪  So was Paul mis-judged, because of the Viper; And the blind man, in that he was borne blind. But Christ, though he forbidden not a wise consideration of God's judgement on Sinners, yet corrects such rash censures as men readily use, and prescribes an Order, rather to begin at home, and not to secure ourselves, knowing that God often judgeth some, 
1 Cor. 11. ● 32.  that they may not be condemned with the world. 
1 Pet. 4.18.  judgement usually gins at Gods own house, that others thence may learn, not to justify themselves, but rather, not repenting, to expect like, or greater wrath.  
Conclus. 4 4. Lastly, God warns and calls all (careless Livers) to repentance, by his corrections and judgements on some, or else he so summons them to like, or greater wrath. Except ye repent, ye shall all likewise perish.  
1. It's a mercy when God makes others examples to us. The end of examples and History, is to make us wise and watchful, lest we be made Examples and Histories to others. And among men, Executions are done for the living, not for the dead, who cannot be bettered by Example or Admonition, as the living may be.  
2. Certain destruction will befall such as take no warning by others. 
See Levit. 18. 3-24.27.28. 2. King. 17. 6.7.8-18.  God looks we should profit by the example of his displeasure, even on enemies, much more on friends, both Forefathers, jerm 7.12.13.14. Dan. 5.20.21. 22. 23-30.31. 
2 Kings 21. 9-12.13.  and neighbours and equals. Not to take warning by such (especially after so many other warnings, wherein God is not wanting to any of us now) is a sign and forerunner of speedy vengeance. So God looked that judah should have taken warning by Israel's captivity— but his complaint is— yet her treacherous sister judah feared not, 
jer. 3.7.8.9.10.  but went and played the Harlot also:— and yet for all this her treacherous sister judah hath not turned unto me with her whole heart, but feignedly. What hereupon followed? 
King. 17.15.  Because judah (which tribe only now was left) walked in the statutes of Israel which they made; Therefore saith God, I will cast you out of my sight, 
jer. 75.  as I have cast out all your brethren, 
2 King 21.13.  even the whole seed of Ephraim. And I will stretch over jerusalem the line of Samaria, and the plummet of the house of Ahab. The like complaint of not profiting by others evil is made, Revel. 9.20.21. and threatened, Amos 4.11.12. I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning, yet have ye not returned unto me, saith the Lord. Therefore thus will I do unto thee: that is, even overthrew thee, as Sodom was overthrown: Now this accordingly came to pass for not taking warning in time, 
Lament. 4.  as jeremy lamenting, doth bewail. What then remains, but as it followeth in Amos, and as we have already directed, that we in time prepare to meet God. To which end, and for our further warning and wisdom, I refer you as to the example of God's displeasure, against this place of 
* From May 6. till Decemb 31. 1636. there have died of the plague within liberties 5027. without, some 500  ours, so to the ensuing treatise itself, now published as for our own, so also chief for your spiritual good, which is most hearty wished, and shall be still sought of God by him, who professeth himself at this time the Interpreter of Newcastles good meaning towards you, and  
Yours, and the Church's servant, R. I. Newcastle, the 2. of january 1636.   

The Contents.  
CHAP. I. 
An Introduction to the main Observation, with the occasion, and also cure of the Plague spoken of in the Text. Pag. 1.  CHAP. II. 
The main Doctrine propounded. The parts and particulars of the Text. God's wrath against sinners showed. men's senselessness thereof bewailed. 1●  CHAP. III. 
That the wrath spoken 〈◊〉 was Pestilence. That p●●stilence is an effect 〈◊〉 God's wrath, and the●● not to be dallied witha● yet God's displeasure m●● to be looked unto & pra●ed against, than the pestilence itself.  CHAP. IU. 
That pestilence is from Go● justice and Wisdom, a●● not to be ascribed to another Author or Instrument, neither much to be feared of the godly, to whom it may be a mercy. 52  CHAP. V 
Pestilence is yet the fruit of man's sin. The sin of these Israelites here. All evil being for sin, we are to justify God, his truth and people, and to take all blame to ourselves. 69  CHAP. VI 
The main Duty concerning our speedy using of Means to pacify Gods present wrath, urged and pressed by diverse Motives in the Text. A●● first because this Pestilence is wrath. 11  CHAP. VII. 
This Pestilence is senci●● wrath, wrath gone o●● and manifested, to t●● end that taking notice● God's displeasure, we might with good hope, 〈◊〉 submission, seek to paci●●● the same. 13  CHAP. VIII. 
In that wrath is but go●● out, and this plague b● begun (which therefore 〈◊〉 it may be stayed from proceeding, if we time● meet God in the way his judgements, so it will prove but the beginning of greater evils if we rerepent not) we have cause speedily to run in with our Censers, and to prevent our own ruin. 144  CHAP. IX. 
This wrath and pestilence is from the Lord, & therefore howsoever his Prophets may be despised, yet God himself is not to be dallied withal, whose greatness and terror should cause us seek peace with him in time. 183  CHAP. X. 
The Conclusion of the Motives urging a speedy performance of the duty of Humiliation both publicly and privately, and that from the practice of the Heathen in case of Pestilence. 203  CHAP. XI. 
A Direction concerning the Means of pacifying God's wrath: and that both Negatively, showing what means we are not, either to use at all, or not to rest in; as also affirmatively, what are the true and only means and duties to be performed at such times. 219    

Newcastles Call, To her Neighbour and Sister Towns and Cities throughout the Land, to take warning by her Sins and Sorrows.  NUMB. 16.46. 
— For there is wrath gone out from the Lord; the Plague is begun.  

CHAP. I.  
An Introduction to the main Observation.  
I Need not tell you why at this time I make choice of these words to treat on. This Argument had not been out of season, 
The occasion of this Argument.  if we had handled it before ever this plague of pestilence arrived our coasts, and when we only heard how it raged in Holland, and in other parts beyond the Seas. They there of the reformed Churches especially, are our brethren, & we members with them of the same body mystical. And as we should have sympathized more with them than we did, 
We should have taken warning by others, and ourselves formerly.  so we should have taken warning by God's heavy hand upon them when first the plague began with them, and wrath was gone out from the Lord. For this judgement of plague, as an Overflowing scourge of the Lord, (as other like judgements are) ends not commonly where it gins: neither should we have made a covenant with death (as if we had been at agreement with hell) to say in our security (and it skils not whether we say it in word or in deed. 
Esay 28. 15-18. ) When the overflowing scourge shall pass through, it shall not come unto us. At the first going out of wrath it concerned us to have been warned, and to have prepared to meet our God by true repentance, 
Amos 4.12.  and entreaties of peace: and when his judgements once began to be in the earth, 
●say 26.8, 9  to have learned righteousness. How much more now, when God's bow is further bend, and his arrow of Pestilence hath reached even unto us, shall I say of this nation only, nay to us of this sinful place and Town where we live, and where (after a pretty warning and summons given us a few months ago when it arrived our 
a At the North Shields in Octob. 1635.  Port, and made its abode there a while chief, yet so as that it sent up the river to us some few messengers of death) where I say, after some few month's intermission, it hath broken out fearfully, 
May 6. 1636.  and gins to spread like wildfire, more perishing by it this first fortnight since it began, or was discovered amongst us, 
Namely, 114 persons.  then either formerly with us, or yet with the great and mother-city of London, in the first three months after it began with them some 11. years ago (though for number of parishes the disproportion be thirty to one:) When God makes such speed at the first going out of his wrath here amongst us, 
〈◊〉 others us now,  will it not concern us also to make speed and to hasten our repentance, yea not us only, but our neighbouring towns and cities, yea generally all towns and cities in these his Majesty's kingdoms? 
Who must ●ot be secure.  For if yet we will be secure, that will concern us which long since was spoken to jerusalem & Ephraim and to the scornful men who ruled that people: 
Esay 28.1.3, 4.  first, woe to the crown of pride, to the drunkards of Ephraim: The crown of pride, the drunkards of Epharim shall be trodden under feet: 
Verse 14.  And the glorious beauty which is on the head of the fat valley shall be a fading flower. Then, for their security thus they are threatened, (and why not we now, of this place especially, being as proud, sensual, scornful and secure as they?) your covenant with death shallbe disannulled, 
18.  and your agreement with hell shall not stand; when the overflowing scourge shall pass through, than ye shallbe trodden down by it. 
19  From the time that it goeth forth, it shall take you: for morning by morning shall it pass over, whereupon the Lord showing himself strong on the behalf of his servants, was ready to have consumed the whole congregation all at once as in a moment, but that they who were injuried interceded for them; the effect of whose intercession was a Direction from God to the Means by which he would be pacified, which Moses receiving from God gives in charge to Aaron, (herein a type of Christ) that he would take a censer, 
1 Thess. 1 10.  and go quickly to the Congregation, and make an atonement for them: and why? 
And the means used to stay it.  was it not high time? Yes assuredly; for there was wrath already gone out from the Lord, the plague was begun: and ere he could get into the midst of them and perform his office, there died of the Plague fourteen thousand and seven hundred; 
Vers. 49.  which means if it had not been used in time, the whole Congregation had been consumed.   

CHAP. II.  
The main Doctrine propounded. The particulars of the Text laid open. God's wrath against sinners showed. men's senselessness thereof bewailed.  
THese words are for our present use at this time, and chief teach us this main Lesson:  
Doctr. When God manifests his displeasure against us for our sins, whether it be by plague and pestilence or otherwise, we are speedily to use the means which he hath appointed to stay and pacify his wrath.  
So it was here: Wrath is gone out, 
How it is raised.  therefore run in: or go quickly to the Congregation, and make an atonement for them; for wrath is gone out, etc. Which duty, though it then properly belonged to Aaron, a type as is said of Christ, who only turns away wrath, 
1 Thes. 1.10.  and delivers us from wrath (as present so) to come; and now in great part to the Ministers of the new Testament, who especially at such times as these must weep between the porch and the Altar, 
●oel. 2.16. ●7.  & say, Spare thy people o● Lord, etc.  
Yet it belongs to others also, as to Christian Magistrates, and generally to all and every one who in CHRIST professeth himself to be a Spiritual Priest. This point I shall press and urge by arguments fetched especially from the Text; Therefore as preparatory thereunto, let us first (but very briefly) no●e and lay open some particulars of the Text.  

The parts of the text.  In which we have both a Maledy and a Remedy, Fire and Water, a Plague, and a Plaster; 
1. Malady.  a Lump, boil, rising and swelling of the Plague, and a lump of Figgs as a plaster for the same. 
2. Remedy.   
The former expressed by wrath and plague, is an effect both of their sin as the cause, and of God's justice as the Author and inflicter of the same, it being said, wrath is gone out from the Lord: the latter is implied in the first word For: for wrath is gone out, therefore take a censer, and use the means to quench it. So that now we have here 1. a Doctrine, concerning the just wrath of God against sinners: 2. Causes, reasons and grounds of it: and 3. The use of all, by way of Inference, which we must chief insist upon, though the former have their special reasons and uses also.  

1 The Malady.  The evil is here called with respect to God, Wrath or hot anger; with respect to man, a Plague.  

1 Wrath.  First, by wrath here we understand some judgement and effect of such anger and displeasure as is in God himself, 
What is meant by wrath.  whereby being truly and inwardly displeased within himself with sinners, and alienated in his love from them for their sin, he manifests so much by some real tokens of the same.  
Quest 1 Quest. 1. 
How is wrath in God.  How is wrath in God?  
Answ. Answ. Not properly as an affection: though even so it was in Christ, God— Man; yet without sin or perturbation, and as pure water put into a pure and clean glass, which being jogged and moved retains its clearness still, and not as commonly it is with us, who sin in our anger, through the muddiness which i● in us through natural corruption. It is said to be i● God, in regard of that tru● displeasure and dislike o● our sin, whereby he truly hates it, and is contrary to it and to sinners, ready to extirpate both sin and sinners, yet without any perturbation, grief, or disquiet within himself▪ howsoever, what God speaks after the manner of men, we must understand so as becomes the high & holy majesty of God.  
Quest. 2 Quest. 2. How goes wrath out from God?  
Answ. Ans. 
How goes wrath forth from God.  When he manifests this his inward dislike of sin, and contrariety against sinners, by some outward token of his wrath, whereby he would be known to be displeased; as on the other hand, 
Luk. 8.46.  virtue was said to be gone out of Christ, when his power and mercy was manifested in healing the woman (which had the bloody issue) of her plague, 
Mar. 5.30 33.  which thing immediately upon her touching of him was made known unto her. So here; therefore as men being angry, show their anger by some evil looks, words or blows, & deed● so God is said to be ●●gry, and wrath to go o● from him, when especially he inflicts some punishment or calamity, whereby he shows his dislike our sin. So Math. 3. Rom. 3.5. & 4.15. & 5. ●  
Doctr. 
God is truly displeased with sin and sinners: why?  Now this may teacht● that sin is truly displeasing unto God, he neither approoves of it, nor of us 〈◊〉 our sin. The Reason is 1. sin is impurity and uncleanness, and therefore 〈◊〉 that regard both sin and sinners are most contrary to his most holy nature● immaculate essence. 2. S● 〈◊〉 disobedience, and so op●●seth and withstandeth his holy will which is Sovereign: no marvel then if God oppose and resist such proud sinners, and walk contrary to them that walk contrary to him. 〈◊〉 Sin, especially in these days of grace, is unthankfulness, and therefore justly hated of him. 4. In a word, it is dishonour to him, especially such sins as now are sinned, when all our sins are in a manner against all his attributes of goodness, mercy, grace, justice, and against his works and manifestation of his attributes, as also again the light of his Gospels of our consciences etc. 〈◊〉 regard whereof, no m●●●vell if he both threa●●● sin in his Law, 
Gal. 3.10.  annexing curse to the breach of 〈◊〉 and daily, even in this li●●● plague and punish sin a●● sinners.  
Use. 1 
To see what we get by sin.  Use. See then what 〈◊〉 do when we sin again God: see what we gai●● by doing our own wi●● and following our ow● counsels contrary to God we being ourselves u●der his displeasure, we●● provoke a gracious Go● yea the great and dreadful Majesty of Heaven, and that to the confusion of our own faces. At this time he manifests much wrath against us of this p●ace, as also in part, the whole kingdom; for wrath is gone out from him against as, the plague is begun, and renewed, 
Ann. 1625.  after such havoc as it hath formerly, not many years ago, made amongst us, especially in the Mother city, but never the like with us to that it is like to do now. But oh the stupidity, grossness, 
2. To bewail men's senselessness under wrath.  and senselessness of our hearts! here I may take up Moses his complaint in like case, Who knoweth th● power of thine anger? 
Psal. 90.11  eve●● according to thy fear, so●● thy wrath. Whose heart●● smitten with fear answerable to the terribleness 〈◊〉 thy wrath, & by occasion of thy fearful judgement as yet they should be who so fears thee fo●● this thy wrath, 
Deut. 13.11 Psal. 119.120. jon. 1.16. Prov. 16.6.  as by it 〈◊〉 departed from evil? for 〈◊〉 the fear of the Lord (wher● it is indeed) men departed 〈◊〉 evil: oh that this terro● of the Lord, (whereby 〈◊〉 are even at this time? some regard made to appear before the judgement of the Lord, 
3. To learn true wisdom & the fear of God from it.  wh● now sets our iniquities before him, 
Psalm. 90.7.8. 2. Cor. 5.10.11.  our secret sins in the light of his countenance, who are now consumed by his anger, and troubled by his wrath; oh I say that this terror of the Lord) could drive every one of us to our duty, as the terror of the last judgement did Paul; and could bring us in time to true repentance and humiliation of soul! And here let us take up Moses his Prayer also, (oh that we did it with like heart and true desire! 
Psalm. 90.12. ) So teach us to number our days, that we may apply our hearts unto wisdom: For indeed it is God only who by his Spirit accompaniing his Word and judgements, can free us from this stupidity, and bring us to a due consideration of our ways, and repentance for the same: then and not till then, 
Vers. 8.  may we with comfort, hope and good confidence make that his next petition; 
Vers. 13.  Return, O Lord his long? and let it repe●● thee concerning thy servants (and so on as the●● it followeth.)   

CHAP. 3.  
That this Wrath was Pestilence. That Pestilence is an effect of God's wrath, and therefore not to be dallied withal: yet God's displeasure more to be looked unto, and prayed against, than the Pestilence itself.  
NOw this Wrath in particular, 
2. It is a Plague which generally is a stroke.  and with respect to man is here called a Plague, or a Stroke, from a word which signifieth to smite, and that to death: and so it signifieth generally any judgement of God which is to death: as a slaughter by the sword, and by hanging, Iosh. 22.17. with Numb. 25.3.4.5. And generally of Egypt's plagues it is said; 
Exod. 9.14.  I will send all my Plagues upon thine heart. 
or  Origen turns the word Confraction or breaking: 
Confraction.  and so the Greek here, he hath begun to break, that is to destroy: whence Orige● notes that the wicked a●● as earthen vessels of dishonour to be broken. An● doubtless the Lord by his judgements breaks i● upon his people like th● sea, and makes a brea●● among them as now by Pestilence, by which he● scatters us one from another, etc. 
But especially here Pestilence.  And of this Plague by Pestilence we understand the word here. This same word is used also by Moses, when he speaks of the last Plague of Egypt, 
Exod. 12.23.27.  the death of the first borne, wherewith God is said (by his Angel) to smite them. And that Angel is called a Destroyer: For as God by an Angel delivered his people out of Egypt, 
Numb. 20.16.  so by an Angel he destroyed their enemies, Hebr. 11.28. So that it is very likely that those first borne were destroyed by Pestilence, to which I I conceive the Lord in Amos hath reference, when he saith, I have sent among you the Pestilence after the manner of Egypt. 
Amos 4.10.  Even so in the Pestilence which was in King David's time, he is called the Angel that destroyed the people. 
2. Sam. 24.16.  Moreover, these Murmurers were threatened to be smitten with the Pestilence, 
Numb. 14.12.  I will smite them, saith the Lord, with the Pestilence: now when (after this threatening) were they so smitten unless at this time It is not much material to our main scope, whether this Plague here were the Pestilence, or no; yet so we now take it, Doctr. and do observe, that the Pestilence is Wrath, 
Pestilence is an effect and sign of wrath in God.  or a sign and effect of Wrath, and of God's displeasure: Here we see the one is explanied and expressed by the other: and this is the Observation hence to be made: yet it is not so much a sign of God's wrathful displeasure, to each and every particular person smitten by it (seeing a child of God may both be smitten and die of it) as to the Commonalty, to the Kingdom, City, 
To whom  Town or place where it is, in which a breach is made, as in David's case. Yet here in my text, they were all guilty; and for the most part the Pestilence, as well as the Sword, coming to avenge the quarrel of God's covenant, 
●ev. 26.25.  and to punish the disobedient and obstinate, its main business is with those against whom God hath the greatest quarrel.  

It is no ordinary death.  The Plague than is, and must be taken to be a fearful sign of God's displeasure and wrath: as it was said of the Egyptians, H●● (that is God) cast upon them the fierceness of his anger, 
Psal. 78.49. ●0. 51.  wrath and indignation, and trouble, by sending evil angels among them.— He gave their life over to the Pestilence: and smote all the firstborn in Egypt, etc. So Numb. 25.3, 4, 8.  
This is not an ordinary death, or death barely, 
Why?  or a debt we own to God and Nature, as an effect of original Sin, or of Sin generally; but this, as the like deaths by Sword and Famine, is an effect of some great, special, spreading, and reigning Sins. In it is wrath; and the face of an angry God, may, & ought be seen in it.  
For 1. 
1. God's hand is specially in it.  God's hand is more seen (or to be seen) in it. God is said To fall upon, or to meet men with Pestilence. 
exod. 5.3. ●am. 24.  And it's A falling into the hands of the Lord. In the place, Exodus 5.3. as elsewhere, I know the Greek and Chaldee translate the word there used (Deber) Death: yet that death is Pestilence; for so the Holy Ghost puts it for Pestilence in Revel. 6.8. from Ezek. 14.21. So the Murrain or Pestilence on the  is said to be from the hand of the Lord. 
Exod. 9.3.   

2. It's full of woeful evil. Psal. ●1. 3.  2. Commonly it is a grievous death (as that a grievous Murrain, Exod. 9.3.) And the Psalmist calls it noisome, or rather woeful Pestilence, or Pest of woeful miseries or evils. Now what these evils are, who knows not? Through the noisomeness and contagion of it, it makes a man a stranger to his own house, to his dearest friends; yea, as it were an enemy to them, and an instrument of death to wife, children, friends; and it deprives a man of comforters in his greatest agony and need; and at length, of life, and of an Honourable burial. It's an enemy of trading and civil commerce: it's commonly accompanied with Famine, and followed (where it works not reformation) with 〈◊〉 stung (by God's wise providence) with this deadly disease, so the whole point itself affords unto us a double instruction. Use 1 
Not to be secure in time of pestilence.  1. Not to dally with God, at such times especially as these: God is in good earnest with us, truly displeased with us, & with our ways, and would have us know so much, whilst he manifests his wrath from heaven against us by Plague and Pestilence, which is one of his four sore judgements, 
Ezek. 14.21.  whereby he pours out his fury upon us in blood to cut off man and beast (as we have great cause to fear) 
Verse 29.  and which he would have us take not for an ordinary death, but for a true sign of his Wrath, which he would have us see in it, and accordingly fear and tremble, and so work out our Salvation, breaking off our Sins by Repentance and amendment of life, not making light thereof when his hand is so heavy upon us for the same. When Pestilence finds us in our Sin, it is a fearful sign of heavy wrath from God; but if it leave us in our Sin, then is it yet a more fearful sign of God's hot displeasure, for so it leaves us either to the Sword of merciless and everlasting destruction of soul & body, as the just and full desert and reward of our sins. Alas! what is the plague, or any bodily evil to this, that we should be so much troubled with it, and use such means and care to prevent, or fly from it, and yet the mean while, be no whit at all, or very little touched with a sense or fear of the other? 
And to seek God's favour more than health or life.  whereas a man may escape the danger of the Pestilence, and be free from it, and other bodily evils, and yet be and remain under God's heavy and sore displeasure, and so be liable to all plagues and punishments which his sins deserve to be inflicted on him in this life, and in hell for ever; as on the contrary one may be smitten in body by plague and pestilence, as we conceive King Hezekiah was, or by some sore, 
Isay 34. 1-21. Psal. 6.1, 1 3. &. 9 & 38, 1, 2, &.  deadly or dangerous disease and sickness, as David was, and yet be in happy and blessed estate and condition, as being in love and favour with God, though it may be not always in that fresh sense and feeling of it which he desires.  
This made holy David in his sickness pray in this manner, and after this method: O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me O Lord, for I am weak: O Lord heal me, for my bones are vexed. Where though in the second place he prayeth for healing, yet firstly & chief he prays both against God's hot displeasure, & for his mercy and favour. He by occasion of his sickness apprehends God's displeasure & heavy wrath, as the just desert of his sin, if God should deal with him in rigour, and accordingly is more affected in soul thorough a sense of God's wrath, then in body, through the feeling of his disease or affliction: and therefore he prays not so much against the sickness or evil which troubled him in body, which he took only as a fatherly chastisement, and which he could well endure, according to that of Christ, As many as I love, 
Revel 3.19.  I rebuke and chasten; as against God's wrath caused by his sin, which he well knew to be intolerable, it being such, as when it lay upon Christ the eternal Son of God in our nature, who as our surety, and in our stead took it upon him, made him cry out, My God, why hast thou forsaken me? Many of us never look so fare as to the inward affection of anger in God (though it be not properly in him:) if they had but the outward evil removed (as now this of Plague) they little regard God's wrath and displeasure from whence it comes, or how contrary God is unto them, though they should utterly in soul and eternally be consumed by it; for they would return presently to, yea do still continue in those sins which bring them under his curse and wrathful displeasure, making light account thereof, with Pharaoh sometimes desiring a removal of the evil which was upon him and his people, but never of the displeasure of God, or of the hardness of his heart and sin provoking God, unto which he presently returned. Such may have the plague kept or removed from them now, and yet remain under, and perish in God's wrath and hot Displeasure temoprally and eternally, as did Pharaoh.  
Here we may try our selus, 
Trial of ourselves hence.  whether at this time the Pestilence & outward evil which is amongst us, or God's displeasure trouble us most. To make light of Sin, to continue in it now without due search and examination of our ways, or otherwise to justify ourselves in apparent evils, and not to reform them to the uttermost of our power, is to make light of God's wrath and not to fear it, but to procure new wrath, or at least, the continuance of the old. But how many such now have we? Oh, say they, the Plague and the evils accompanying it, are intolerable; and oh that this fire were once quenched! But in the mean time, the Sins which have provoked God to displeasure are loved, pleaded for; at least, not forsaken, or put away, so much as in purpose of heart. Do such men fear God's displeasure? doth his wrath trouble them? or do they see & groan under his wrath, whilst they complain of the outward evils, and pray for healing? no alas! this Plague is not seen as an effect & token of God's wrath, but only as cross and contrary to us in our health, life, friends, goods; to our sinful associations & companying one with another; whereas we should look more to God's wrath in the Plague, than to the Plague itself, or in any other respect: and in our prayers, and by our endeavours pray against wrath, and beg, and seek mercy and forgiveness of our Sins more than life itself, craving still, and crying for mercy; Mercy, mercy good Lord, nothing but mercy; give and show m● mercy, or else I die: what will health, freedom from pestilence, what will wealth or life itself avail me, 〈◊〉 for want of mercy I peri●● eternally? Nay, I may have these and perish, 
Psam. 92.6, 7.  yea these may be given me, i● I still persist in my old sin that I may (more certainly) perish. Now o holy God, in wrath remember mercy: and give us thy servants, first aright to apprehend thy wrath now gone out against us, whilst the Plague is begun; that we may be fitted and prepared, both to beg and to receive mercy, that thou mayst be glorified by showing mercy, whilst we are ashamed, abashed, and truly humbled in the apprehension and acknowledgement of thy just wrath gone out against us, and manifested thus by Plague and Pestilence. Amen.   

CHAP. IU.  
That Pestilence is from God's justice and Wisdom, and not to b●● ascribed to any other author or instrument; neither much to be feared● the Godly, to whom 〈◊〉 may be a mercy.  

Pestilence is only from the Lord as Author. Exod. 4.11. Isa. 45.7. Amos 3.6.  NExt we have to consider that this wrath and this Pestilence is go● out from the Lord.  
The Lord then both & will be known to be th● author and inflicter of th● (as of all other like) evil  

1. Threatening.  It is the Lord who threaneth it, as we may se● Exod. 9.16. Numb. 14.12. and Levit. 26.25. Deut. 28.21. When ye are gathered together within your Cities, I will send the Pestilence among you. And saith Moses to the disobedient, The Lord shall make the Pestilence cleave unto thee until he have consumed thee.  
It is the Lord also who sends it and inflicts it: 
2. Inflicting it.  as of David's people it is said, So the Lord sent Pestilence upon Israel; 
1 Chron. 21.24.  and there fell of Israel seventy thousand men. And King Hezekiah being so smitten (as most think) saith He hath both spoken unto me (when he said— Thou shalt die, 
Isa. 38. 1-14.  and not live) and himself hath done it. So Amos 4.10. I have sent among you the Pestilence, etc. And Psal. 78.50, 51. This is one of the four sore judgements which God specially sends, Eze. 14.19, 21. It is one of God's arrows, of which he saith, I will spend mine arrows upon them; 
Deut. 32.23, 24. Psa. 91.5.  that arrow which flieth by day:— That flieth both swiftly, and fetcheth, or reacheth those that would fly (in their Sins) farthest from it. The Chaldee calleth it, The arrow of the Angel of death. Yea, 
Homer, Iliad. 1.  the Poet Homer (an Heathen) calls it an Evil arrow: And Euripides tells us that it is a Plague, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calamity or destruction sent of God. The Prophet Habakkuck trembling at God's Majesty, saith, Before him went the pestilence, 
Habak. 3.5.  and burning coals (or burning diseases) went forth at his feet. Yea, little children, and profane cursers will tell you this plague is from God, whilst in the streets and elsewhere, you may hear them curse and bid the plague of (or from) God, yea the hot plague of God, go with such as they wish ill unto.  
Now this is 1. 
It is from his 1. justice.  from his justice, who as he punisheth all sin, even original alone, with Death, so some sins with more grievous and remarkable death, and with exemplary judgements. Howsoever God doth not inflict, either this or any of those other his sore judgements without cause, and so he would be acknowledged, whilst he concludes the mention of these inevitable sentences, 
Ezek. 14.21 23.  saying: And ye shall know that I have not done without cause all that I have done. Of which cause in us more in the next point.  

2 Wisdom.  2. This is also from his wisdom, punishing sin with suitable punishments: we infect one an other by evil example, 
Retaliating sins with semblable punishments.  communication, Company-keeping, though we call it good fellowship, by tempting and enticing one another to sin, by unprofitableness in company, whereby we edify not one an other in the best things: so by excess and abuse of God's good creatures; by Pride in apparel, and garishness, whereby we ensnare and tempt others to sin; so by covetousness, and abuse of trading and such like: How wisely then, as well as justly doth God meet with us by such a judgement, as whereby we infect one another in body, by our breathing, touching, and accompanying with them, and whereby he breaketh those cursed knots of good fellows: so whereby our very clothes in which we pride ourselves do infect ourselves and others, to the apparent danger of life itself; and whereby, through famine and poverty, which commonly accompany the Plague, our excess, and abuse, both of God's good creatures, and of trading by oaths, cozenage, false wares, at least covetousness; and our pride and confidence in regard of our wealth, are justly met withal.  
This consideration concerning Use 1 the Author of Pestilence, 
To look chief to God.  is of Use to us, 1. to acknowledge God's hand & providence in it, and not to ascribe it either to Chance, (as the Philistines were ready to have ascribed the disease of Emerods', 
1. Sam. 6.9  and that great death that did befall them) or to second causes or instruments (so as to rest in them, or to expect help from them:) these are but instruments in God's hand, 
And not 〈◊〉 the Instrument,  whether they be Angels, by whom God often smites with Pestilence, 
Or occasion.  as in the first borne of Egypt, and in David's people; or whether it be the Air which is infected, or any other Person or thing, which we occasionally received infected, or by whom, or who it at first was brought to our Town or place; or whether the unseasonableness of the weather, help to continue or increase it. In all these and the like we are chief to look to God, and not either to complain or cry out on, and curse such as by whom it might seem first to be brought unto us, (though wilful or rash spreaders of this infection, 
It is his hand which both wounds and must heal.  should and ought both be inquired after, and severely punished;) or much to hope that when the dog-days end, or cold weather or winter approacheth, than we shall hear no more of it, or at least have it to abate: no, no, we must both look higher, and expect help from an higher hand than all these: It is God's hand that smites (whosoever, or whatsoever be the rod, as Exod. 7.17. compared with 19 and Esay, 10.5.6.7. (unto this hand we must chief look. This is the hand which is now stretched out against us, and which will be stretched out still, whilst we turn not to him that smiteth, 
Isay, 9.12.13.  neither seek the Lord of hosts.  
Use 2 2. This consideration, that this wrath and plague is gone out from the Lord, 
Comfort to God's people in covenant with God.  and is sent by him as the Author of it, may be for the Comfort of all such, as whose God is the Lord, and generally of all such, as by true sorrow and penitency by faith, by hearty confession of sin, prayer and sacrifice shall seek unto him, as did David: this being, even in this respect, one of God's gentlest judgements; such as holy David did choose before sword and famine, 
2 Sam. 24.14.  saying, Let us fall now into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man. Oh beloved, we have yet to deal with God, and not with merciless men, who have so long waited their time, and sought what by open violence (as in their Spanish Navy and Forces in Ireland) what by secret undermine, 
Pestilence is often a mercy to them.  (as in their Popish Powder-plot and secret workings) to bring us under their tyranny, and to judge us with their judgements. Great are the mercies of the Lord, that we are not as yet given into their hands, as too justly we deserve. 
Dying by it, as freeing them from greater evils.  Now if God have a purpose to bring this extremest of evils upon us of this place or nation (and why should we secure ourselves in these our defections from him?) will it not then be a mercy to such as are in Christ, to be taken away by this more gentle correction, and hand of a merciful God from greater wrath to come? The Lord in mercy took away good King josiah, even by the sword, which he made use of to remove him from those greater and more spreading evils, which by the sword also were to befall his people and posterity; for no sooner was he so taken away by the sword of Pharaoh Necho, but his successors and sons, and Judah, after some bondage under Necho, were destroyed (many of them) by the bands of the Chaldees, of the Syrians, 
2 King. 24.2.  Moabites, and Ammonites, but the land was wholly overrun, destroyed & captived by King Nabuchadnezzar. How much rather may he remove his chosen from the raging evils of the sword, and fury of the oppressor, by withdrawing them with his own hand, and fetching them home to himself by this messenger of Death the plague? 
2 Chron. 7.13.  for what is pestilence else but a messenger of Gods sending? now if God please to call home any of his children by it, why should they be afraid or too much dismayed? true, it is a messenger of a grim countenance, and knocks at the door somewhat fiercely, and so, before it be acknowledged, or well considered of, it may terrify a beloved heir: but when he shall perceive it is no other but his father's servant to fetch him home, and that from greater dangers where he is, the fear abates, and he goes with him cheerfully. In this case our chief business will be, to see that God be ours in Christ, and to make our peace with him. This once done, we need not fear what kind of death we die, seeing it befalls us by the providence, appointment, yea, hand of our merciful father: That which is sent in wrath to others, shall befall us in mercy; as the same Red Sea which swallowed up the Egyptians, 
And also 2 Living.  afforded a safe passage to the Israelites towards the land of Canaan. Yea, for the present, God's people find themselves more safe under his merciful hand, than they can well hope to be under man's hand, when God's hand shall be wholly removed.   

CHAP. V.  
Pestilence is yet the fruit of Man's Sin. The Sin of these Israelites here. All evil being for Sin, we are to justify God, his truth and people; and to take all blame to ourselves.  
Quest. But is not God a God of mercy, grace, and goodness? 
Our sin the cause of our sorrow.  Whence then is it that wrath, & hot anger is said to go out from the Lord, and particularly this of Plague or Pestilence? We must therefore conceive, and may easily imagine, that in case of god's wrath, and of the breaking out of Pestilence there is some great cause provoking him thereunto; seeing he doth not afflict willingly, or from his heart, 
Lament. 3.33.  nor grieve the children of men. The great God herein is like the little Bee, which yields honey of its self, but stings not till it be angered or provoked.  
The first in this Text, provoking the Lord to this great wrath, was the people's murmuring against Moses and Aaron, 
Psal. 41.42.  charging them with the death of those rebels, whom God destroyed justly for their sins, and their rising accordingly against them: which as it is in its own nature highly displeasing to God who cannot endure his officers and faithful servants should either be envied and maligned, as these two were by Corah, etc. or repined at, when for their sake the Lord doth punish such as wrong them. So for the Circumstances of it, it became exceeding great; for it is said, But on the morrow (after Corah was swallowed up, and they were spared and escaped) all the Congregation of the children of Israel murmured against Moses, 
The sin of these Israelites here, aggravated.  & against Aaron, etc. Where 1. for time, it was on the morrow immediately after their 1. former sin. 2. God wrath executed on others 3. their own sparing. 4 their former and but yesterday show of repentance, or forsaking the tents of the wicked. 2. For the persons who sinned, they were 1. for quality, the children of Israel, from whom God had cause to have expected better things. 2. For number, All the congregation of them, it was a general sin and conspiracy. 3. For persons against whom; it was against Mos●● and Aaron: against Moses a Prophet & Prince, against Aaron the Priest of the Lord, both which had lately, yea and now made intercession for them: they were neither afraid to meddle with such dear servants of the Lord, who proved edge-tools to them; nor ashamed so ill to requite them for their love.  
This was their sin. 
Our like Sins causes of our judgements now.  And when our sins become like either for nature or for circumstances, we have great cause to look for like wrath: nay if such sins, as envying, hating, and rising against God's Ministers and faithful servants, and if such circumstances of sin, 
2. 4●  as to sin upon sin, and to multiply transgressions to sin after examples of God's wrath on others, after our own sparing and deliverances, and after former shows of repentance: If for men in covenant with God to sin against him, and to sin as it were by conspiracy and consent; and if unthankfulness against God and his Messengers and Servants deserve wrath, and be followed with Pestilence, than no marvel if wrath be gone out from the Lord against us of this place, yea, and Nation, and if the Plague be already begun amongst us, and so far proceeded as it is. But of the Sins more particularly for which wrath goeth out from God, and for which Pestilence is sent, I shall speak hereafter on some other Grounds of Scripture.  
Here we may observe in the general, 
Sin procures wrath  That man's Sin is the cause of his Sorrow. Love to Sin procures God's anger against the Sinner: And as here, The Plague of the heart and soul brings God's Plague upon the body. 
1 Kings, 8.38.  Remarkable examples hereof we have in the Angels cast 
2 Pet. 2. 4●  out of heaven for ever because of their Pride: in Adam cast out of Paradise (and with him all Mankind) for disobedience: 
Gen. 3.17.  in a whole world of men, 
Gen. 6.  for violence, sensuality and security: 
Math. 24.38, 39  in Sodom and other Cities, destroyed suddenly for Pride, 
Ezek. 16.49, 50.  abuse of God's good creatures, Idleness, and abominable Lusts: 
Lamen. 1.5.  in the jews, both in their first Captivity, when the Lord (so grievously) afflicted them for the multitude of their Transgressions: 
2 Chro. 36.14, 15, 16, with 17, etc.  and in this their so fearful dispersion and scattering whereby they are broken off, 
Isa. 50.1.  
Rom. 11.20.  because of unbelief.  
But leaving other evils, 
Specially Pestilence, which is both threatened,  consider we, that God doth 1, Threaten pestilence for Sin, as Levit. 26.14, 15, 16-24, 25. Deut. 28. 15-21, 22. Ezek. 6.11, 12. Alas for all the evil abominations of the house of Israel: for they shall fall by the Sword, by the Famine, and by Pestilence. So here, these Murmurers were first threatened with Pestilence for their unbelief: 
Numb. 14.11, 12.  and here in my Text, it was inflicted for their Sin, which is already mentioned. So then 2, God doth also send, 
And inflicted for sin●  and Inflict Pestilence for Sin: as see Exod. 12.29. Psal. 78.50, 51. Amos 4.10. So David was met with for his pride, 2 Sam. 24.10. And so now must we take this Pestilence, and other like Sicknesses to be justly sent for our Sins: and why not the same, or like to the Sin of Irreverence among the Corinthians; who, because they came to the Lords Table, and returned also from it, in their Sins, in their contentions, contempt one of another, disrespect of their Teacher, Saint Paul, their ignorance, and other Sins, it is said, 
1 Cor. 11.30.  For this cause many among you are sick and weak, and many sleep. Now this Sickness and death among them is not improbably, by some, thought to be that of Pestilence.  
Whence is this? 1. 
This is from  Such is the nature of Sin, 
The nature of Sin.  as that it being evil, 
Gen. 4.13.  can bring forth nothing but evil: therefore doth one and the same word in the original include in the signification of it, both Sin and Punishment. So that he that will sin, doth but hatch the cockatrice egg, & nourish a viper in his own bosom, which will be his destruction.  
2. 
From God holiness.  Such again is the Holiness and justice of God, that he cannot spare obstinate Sinners without impeachment to his justice, Man himself being the judge to whom God seems to appeal, saying, How shall I pardon thee for this? 
jerem. 5.7.  Seeing thou wilt neither seek pardon, nor forsake thy Sin. Tell me, wouldst thou that I should violate my justice to spare thee in thy Sins? How canst thou in reason expect it? Will ye infect one another with your evil examples, and company-keeping; by tempting and enticing one another to Sin, to my dishonour, and shall I still fit still and do nothing? shall not I send my plagues among you, to make you afraid one of another, and to sever you one from another? Shall I not multiply my plagues till you, each of you see the plague of your own heart, and seek unto me for mercy, and for healing? If otherwise, 
jerem. 5.9  Shall I not visit for these things?  
Use. Use 1 
In our sufferings to justify God, his truth and people.  Now that God's hand is so heavy upon us, we 1. See whom to thank; none but ourselves, our pride, our unfruitfulness, our sensuality, our security, our manifold defections from God, both in his truth and holiness, have procured these to us. The evils we do, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and that willingly, are the cause of all the evils we suffer unwillingly. Howsoever, let us in this (as in other evils) ever justify God, 
●ament. 1.18.  take blame to ourselves, and accept of the punishment of our Sins: which Lesson we may learn of holy David, 
Psalm. 119. ●5.  who having by pride, vainglory, and selfe-confidence, provoked God to smite his people with Pestilence, 
And to blame ourselves.  is yet soon touched in conscience; and being tenderhearted, he shows himself also wise, to see the cause in himself, and unpartial to judge himself, taking the whole blame and shame only to himself, saying, I have sinned. 
2 Sam. 2. 10-17. — Is it not I that commanded the people to be numbered? But these Sheep, what have they done? I have sinned greatly in that I have done.— I have done very foolishly. O worthy King! O most worthy example, even for Kings and Magistrates to imitate.  
It becomes us at this time every man to search and look into his own heart, to find out that Achan which troubleth the camp, that jonah, who troubleth the sea, and causes such storms of wrath, that Sheba for whose cause God lays siege to our towns and cities. How this may be done, or how we may find out our sins, as causes of present judgements, I shall endeavour hereafter to show more fully. Only now take we heed that we do not so far go about to justify ourselves, as to translate the cause of our sufferings from ourselves to other men, whether forefathers, 
Ezek. 18.2.  superiors, (we being in a rank of inferiority) Inferiors, (if we be governors and Magistrates, who are ready to account and call the people accursed: David did not so, as we have heard:) Exemplary judgements on a place befall chief for the sins of exemplary persons: neither doth God show himself Judge from heaven, till his Vicegerents here on earth, too much and too long neglect to execute his righteous judgements: or lastly, to the holy Prophets of God, 
1 Kings 17.18. Numb. 41.  as King Ahab laid the famine upon Elias, and the rebellious Israelites here the death of the conspirators upon Moses and Aaron. Neither let us blame God's truth and religion as causes of our sufferings, as did the idolatrous women of old, jer. 44.18. and as did the heathen in primitive times of the Christian church, 
Si coelum stetit, si terra movit, si fames, si lues, statim Christianos ad leonem acclamatur. Tertul. Apolog. cap. 39  proclaiming the innocent Christians guilty of death, as oft as therwas either drought, famine, earthquake, or plague: yea, as some I doubt are ready now to charge the truth we maintain against outlandish 〈…〉 novelties with these present evils, and to threaten the state & kingdom with ruin: though neither state nor Church were ever blessed with more peace, plenty & prosperity, then when the ancient truth of God, and doctrine of our Church was more unanimously taught and maintained then now it is. We may rather retort upon them, 
Ierm. 4.21.22.23.  as jeremy did upon those women: do not such things rather now come into remembrance with the Lord?  
Howsoever, be we sure we do not at unawares charge God's justice in these our sufferings, whilst we go about to justify either our Church and nation as innocent, guiltless, & never in better condition; or ourselves and persons, whilst we will see and acknowledge no sin (at least by name or in particular) by ourselves: being ready to ask, 
jer. 16.10.  Wherefore hath the Lord pronounced (and done) all this great evil against us? or what is our iniquity? etc. The Lord in no wise can endure such pride: for this lays the blame on God himself, and amounts to no less than horrible blasphemy: for in case of such common & remarkable judgements, either God or man must be acknowledged unjust: but proud man will rather have God to be thought unjust, than himself the sinner, and so going from one to one, we may find sin, it may be, in gross confessed the cause of this & like judgements, but every man for his particular will be without fault, and will be ready to justify himself in his place, rank and calling. Now then where must the fault lie, but in God himself? what blasphemy is this against God? when may we once expect an end?  
2. We hence see how Use 2 to get this wrath and great evil removed from us, or else sanctified to us: to see sin and to purge it out, is the spiritual cure of this and all other evils, as we shall see hereafter.  
Use 3 3. In the mean time we not repenting, may foresee our own utter ruin: wrath is now indeed gone out, but when will it take up?   

CHAP. VI  
The main Duty, concerning our speedy using of means to pacify Gods present Wrath, urged and pressed by diverse Motives in the Text: And first because this Pestilence is Wrath.  
NOw all I aim at from these several points handled, and from this text, is by way of general use, to infer and enforce upon us the use of the Remedy, which we are taught from the first word For: wrath is gone out, the Plague is begun; therefore run in with thy Censer, etc. Or take a Censer— and go quickly, and make an atonement; For there is wrath gone out from the Lord, the Plague is begun.  
The main duty of the Text hath been named already in the beginning, which now must be prosecuted: and it is, 
The main duty repeated, and urged.  when God once manifesteth his wrath, (whether it be by Pestilence or otherwise) all lawful means are speedily to be used for the pacifying of the same. 
Means are speedily to be used, for the pacifying of God's wrath.  Aaron there, receiving his Injunction, presently obeyed and ran into the Congregation and made the atonement. The like did Moses (not only here with Aaron, who perceiving God ready to destroy them all in a moment, presently fell upon their faces, and obtained this answer and direction; an● consequently sparing, fo● the present to the most o● the Congregation, bu● else where) when once h● perceived the Lords anger was kindled against the people for the golden Calf, which they made and worshipped whilst he was absent from them, with the Lord in the Mount, 
Exod. 32.8.9 10. 11-14.  he presently (as it were) caught hold on the Lord's hand, which was lifted up against them, to consume them; and besought the Lord, urging him with many arguments, 
2. Sam. 24. 16.17-25 Isa. 38. 1.2.3-21.  so that he repent him of the evil which he thought to do unto his people. King David smitten in his people by Pestilence, did likewise: so did King Hezekiah, smitten therewith, as is probably thought, in his own person.  
Now why we at this time should do likewise I shall endeavour to show by such arguments, 
Why?  as the Text will afford; and after that I shall direct generally to the Means and Remedies, which more particularly and severally I shall handle on other grounds of Scripture.  
1. Why we are speedily and carefully to use all lawful means to pacify God's wrath now gon● out by Pestilence against us of this place and nation, 
Four motives from the text.  the text will afford us four Arguments, whilst we shall consider that this Pestilence is 1. Wrath or a sign of God's displeasure. 2. Wrath gone ●ut or manifested. 3. Wrath gone out, and as yet, but gone out and begun; and therefore such as, first by speedy and timely repentance, and reformation may be stayed from proceeding farther, or secondly, being not so stayed, will prove but the beginning of wrath, and will not end where it gins.  
4. It is wrath begun and gone out from the Lord, and therefore such as can no way be withstood, unless the Lord be pacified.  

1. Because Pestilence is a sign of God's wrath.  1. Plague here is made an effect and sign of God's wrath and anger: which therefore is not to be neglected, but to be laid to heart and apprehended, yea and pacified in time lest we perish by it. Here I may say, Be wise O ye● Kings; be instructed ye● judges of the earth, serve the Lord with fear, and rejoice with trembling: 
Psal. 2.10.11.12.  kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are all they that put their trust in him. How unhappy dismal, dangerous at least and fearful is the case and condition of such, as under such wrath remain secure and continue unhumbled? Is it not high time to look out when wrath is gone out? to look about us, when the sparks of God's vengeance fly so about our ears? in a word to look to ourselves and to our own safety, when Gods heavy wrath is like to meet us at every turn? why then do we not in time humble ourselves? 
Which is as the sword of the Angel.  Is not the destroying Angel gone out, and do we not hear morning by morning, concerning this house and that; yea, those many houses, where not a night or day passeth, 
Smiting in every house almost.  but some one at least or more are struck dead in it? and will we yet be secure? what are we doing? what will we do? here I may say as Pharaoh his servants to him, 
Exod. 10.7.  know we not yet that Newcastle, that England, that such and such a City, (now underwrath) is destroyed? how long shall this sword of the Angel devour? 
And calling for our sins.  How long shall our sins be a snare unto us? how long will it be er● we let our sins go, tha● we may serve the Lor● our God acceptably? Fo● God now sends this Pestilence to us (as formerly both the like and other judgements) with this message; Let your sins go, that you may serve me and not sin: For otherwise, I will at this time send all my Plagues upon thy heart, and upon thy servants, and for now I will stretch out mine hand that I may smite thee and thy people with Pestilence, 
Exod. 9.13.14.15. & 10.3.  and thou shalt be cut off from the earth. How long wilt thou refuse to humble thyself before me? even thus may God speak to Pride within us, to Self-love: let thy beloved sin go, or I will fall upon thee with Pestilence, or with the sword. And now beloved, tha● this wrath is gone out already, why do we not part with, and send away our sins, as at length Pharaoh was forced to let go the people, and the Philistines the Ark: of whom (to our shame) we may learn what to do for being forced by judgements to send back the Ark, their Priests advised not to send it away empty, but in any wise to return God a trespass offering, that so they might be healed, 
2. Sam. 6.3.  and that it might be made known unto them, why his hand was not removed from them: Thus, say they, which words are also appliable to us) ye shall give glory to the God of Israel: peradventure he will lighten his hand from off you, and from off your land. 
Vers. 4. & 5.  Wherefore then do you har●en your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed? And is it not time for us to do likewise (even to give glory to God, by taking shame to ourselves, and by offering our sin offering, no longer hardening our hearts, but letting our sins go) when the destroying Angel thus lays about him? 
And it is as a Messenger from God.  Here again I may say our Enemy is gone out to seek us, (and who a greater enemy to sinners than God himself?) and will we cast to meet him in our sins? here are God's Messengers, 
And as a storm.  as it were Pursuivants sent out with warrant to arrest us, and will we not hide ourselves? here is judgement laid to the Line and Righteousness to th● Plummet, 
Esay 28.17 From which we should hide ourselves.  and hail threatened to sweep away the refuge of lies, and waters to overflow all our own hiding places (whereby we secure ourselves against the overflowing scourge) and will we not be so wise as most of Pharaoh his servants were, who being told of storms, 
Exod. 9.19.20.  of great hail in the field feared the word of the Lord, and made their servants and their cattle flee into the houses? And shall we so little regard the word and wrath of the Lord (now gone out against us) as not to renounce all vain confidences and refuges of our own, and to seek forthwith by faith and Humiliation, 
Isa. 32.2.  to hide ourselves under the wings of Christ, as under the shadow of a great rock from the wind, 
Zephan. 2.1, 2, 3. As a roaring Lyon.  and as under a covert from the tempest, that so we may be hid in this day of the Lords anger, and prevent greater & fiercer wrath to come? The Lion also hath now roared after his prey, 
Amos 3.1.  and will we not be afraid? will we not prostrate and humble ourselves before him? 
Prov. 19.12. & 16.14.  The King's wrath 〈◊〉 as the roaring of a Lion; yea, it is as a messenger of death, which yet wise men will pacify: and will we neither fear the wrath of God, nor go about to pacify it? How shall he not be unto us, (as once to Ephraim) as a Lion, 
Hos. 5.14.  and a young Lion (which is more fierce) to tear and go away, to take away, and none shall rescue us? Thus therefore speaketh this Lion to us in mercy, Now consider this, 
Psalm. 50.22.  ye that forget God, lest I tear you in pieces, and there be none to deliver.  
Lastly, 
And as fire kindled.  let us consider that this wrath of God is as Fire, and that we now are under it, and that it is already kindled against us. Now who would set the Briars or Thorns against God (who is this fire) in battle? I would, saith God, 
Esay 27.4.  even go thorough them, I would burn them together. 
Fron which we should withdraw fuel,  Fire, we know, is of a catching nature, and it licks up every thing it meets withal, which is of a combustible nature, and grows more fierce where it finds such fuel to feed it. Now Sin and Sinners in their impenitency afford matter and fuel to this fire of God's wrath (which therefore in hell burns for ever.) And will we still by adding Sin to Sin, 
Seeking to quench it by tears of repentance.  seek to make this fire greater and fiercer? Is it not yet big enough? Will we needs perish, and be devoured by it? Why do we not rather draw buckets of water, and run in therewith to quench this fire, by shedding unfeigned, 
1 Sam. 7.6. judg. 2.4. ● jer. 9.1, ●.  and abundant tears of Godly sorrow and repentance for our Sins, and become weepers, and true mourners, still wishing we could weep more. Why do we not take hold on God's strength (even on Christ by faith in him, 
Esay 27.4, 5.  who was signified by the Ark of God's strength) that we may make peace with him? seeing he hath both told us that Fury is not in him; and promised, that thus seeking to make peace with him, We shall make peace with him, and he will be reconciled unto us.  
Now would we see the proof of this promise by and in Examples? 
Examples of such as have turned away wrath.  Learn we then to avoid God's wrath by faith, and humbling of ourselves from the practice of good King Hezekiah, 
K. Hezekiah.  who having offended by unthankfulness and pride, for which cause there was wrath upon him, 
2 Chron. 32.25, 26.  and upon judah and jerusalem, did yet humble himself for the pride of his heart, both he and the Inhabitants of jerusalem, so that the wrath of the Lord came not upon them in the ●●ies of Hezekiab. The ●●●e we learn from the example of God's mercy to King josiah, 
K. josiah.  because his heart was tender, 
2 Kings 22. 11-13, 19, 20.  and be humbled himself before the Lord (when he apprehended the greatness of his wrath, which was kindled against him and his people) and wept before him: The Lord hereupon heard his prayer, and ●●ewed him mercy. Yea, see how graciously God dealt with King Rehoboam (one, 
K. Rehoboa●.  none of the very best) who, 
2. Chron. 12.6, 7.  being punished by Shishak King of Egypt, for forsaking the Lord, repent (both he and his Princes) at the preaching of Shemaiah; a● humbled themselves, sa●ing, The Lord is righteous Whereupon they were delivered (though not fro● the spoil, yet) from destruction: for thus said th● Lord, They have humble themselves, therefore I 〈◊〉 not destroy them, but I 〈◊〉 grant them some deliverance, and my wrath sha●● not be poured out upon jerusalem by the hand of Shishak. 
& 12.  So when he humble himself, the wrath of th● Lord turned from him, th● he would not destroy him altogether: and also in judah things went well.  
Now why should not the present sense of God's wrath, which is now gone out against us by Pestilence, work like effects, and like humiliation in us? which, doubtless if it do not, we must look to perish in his wrath. And thus for the first Motive taken from the consideration of God's wrath.   

CHAP. VII.  
This Festilence is sensible wrath, wrath gone out and manifested, to the end that taking notice of God's displeasure, we might with good hope by submission seek to pacify the same.  
We are now in the next place to consider that this Pestilence in it own nature is an outward and sensible evil, 
God, in this Pestilence would be known to be angry; that we might seek to appease him.  and therefore such as by which God calls us to repentance with hope of mercy, letting us know that he is angry, that so we might search into ourselves, and take notice of such sins as have proved provocations of his wrath, might humble ourselves before him for the same, and seek his face and favour in the pardon of them, and so be brought to know whom we have offended, to fear and to do no more any such wickedness. It is such 〈◊〉 evil, as whereof the Lord would have us take special notice, for the prevention of greater evils & calamities: whereas if the Lord had a purpose presently or yet finally to destroy us all and every one, he would leave us in our sins without any further warning, give us over to our own lusts without control, 
He might give us over to hardness of heart, and to insensible judgements.  and so deliver us up to the hardness of our own hearts; which is a greater judgement then to be delivered up to satan, which some have been, & yet ha●● come to repentance, as th● incestuous Corinthian: 
1 Cor. 5.5. with 2 Cor. 2.6, 7.  b● such as God delivers up●● hardness of hart, are lefty final impenitency, 
Prov. 5.  in th● insensible chains & coa●● of their own sins, reseru● (like the evil angels whi●● fell) in everlasting chain● under darkness, (not as t●● former, 
1 Cor. 5.5.  who are deliver●● to Satan for the destruction of the flesh, that the spir●● may be saved in the day 〈◊〉 the Lord jesus, but to be brought forth) 
jude, ver. 6.  unto t●● judgement of the great d●●  
When our sin's 〈◊〉 grown so full and so ri●● that God intends no mercy for them, 
As he doth such as he hates, and will no longer show mercy unto.  than he ●●aseth to punish sensibly, and leaves men to please themselves in their own ways, without any show of displeasure, and to dally with their own death and destruction.  
This Silence in God (whilst he forbears outward and sensible punishment) is to the impenitent a Sign of the greatest anger that may be; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. 2.  even as it is amongst men, where such as are soon angry, and by anger do show their displeasure, are soon pleased and appeased; whereas such as whose anger is turned into hatred, and who intent revenge, are (like the sulle● cur which gives no warning by barking) silent threaten little, conceal their hatred, but secretly and silently purpose and contrive mischief, and the utter ruin of the party with whom they are displeased: 
Difference between Anger and Hatred.  neither do they care for being known to be the authors of such revenge: because they seek not the party his good, or bettering, but his utter ruin and destruction whereas such as are only angry, and do not truly hate, will show their anger; as when a Father or ●aster, chides, threatens ●●corrects his Son or Ser●●nt, he would have his child or servant know that he is displeased, and for what, that so he might be feared, sought unto, and more respected afterward, being ever ready, upon submission or amendment, to show favour and friendliness. This difference the philosopher puts between Anger and Hatred. 
Arist. ut suprà  And God himself seems to do somewhat like, (yet without all Sin in himself, or wrong done any:) Whom he loves, and intends good to, he chastens, namely, by some outward & sensible evils and corrections, as a loving father, ready to show mercy upon submission & repentance; he will not let them go on securely in sin without correction: (though he also sensibly punish the wicked who receive no correction, neither will he suffer them to go to hell without warning and correction) But for such as long contemn warnings, and will not be reform by the word, or by sensible strokes, & lesser judgements, the Lord in greater wrath both gives them over, to do their own wicked wills, and when so they do, he will no longer show his anger, by using the rod sensibly (though he be never more angry indeed then at such times: 
God never is more angry with Sinners then when he shows it least. ) thus leaving them insensibly under his heavy wrath, and reserving them to certain and inevitable destruction both temporal & eternal: one text and instance for many. In the Prophecy of Hosea thus we read, 
Hos. 4.12, 13, 14.  My people ask counsel at their stocks,— for the spirit of whordomes have caused them to err, and they have gone a whoring (by Idolatry) from under their God etc. Therefore your daughters shall commit whoredom, & your spouses shall commit adultery: I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery. Thus they were left in their sins to final impenitency, and to final destruction both in this life, and for ever after.  

This sensible evil is a mercy to us.  How justly might God even thus have dealt with us of this place and nation, having especially so often before fairly and sensibly warned us; and that, as by other corrections, so by this of plague and pestilence, but in vain, in regard of any amendment or reformation: oh what a mercy is it then for him yet once more to put us in mind of his displeasure and anger conceived against us, 
And should lead us to repentance.  and not wholly to leave us in our sins, to perish in them through our security, but, if it be possible, to awaken us to use the means by which we may prevent greater wrath, & without speedy amendment, inevitable destruction. And certainly, if this prevail not with us to the amendment of our lives, we must take it as a near forerunner of much heavier wrath: God will not always dally with us, or yet be dallied withal: which we are further to consider in the next Motive.   

CHAP. VIII.  
In that this wrath is but gone out, and this plague but begun (which therefore as it may be stayed from proceeding, if we timely meet God in the way of his judgements; so it will prove but the beginning of greater evils if we repent not) we have cause speedily to run in with our Censers, and to prevent our own ruin.  
LEt us now consider what cause we have to hasten our repentance from this that is he● 〈…〉 is gone out, 
〈…〉 ●●●tance  the pl●g●●● 〈…〉 ●●gun. Consider we 〈…〉 that this wrath is but go 〈◊〉 out, this plague is but begun: it is not yet gone on so far, as it may and will, if it be not stayed in time: it is not yet consummate or ended: where it will end, or what the end of it will be, who knows? This affords us a double consideration, 
Seeing this Plague is but begun.  first of Mercy, secondly of justice and Security, if we meet not God by times.  
1. Wrath is but gone out, 
1. God's mercy should move us in that it is but begun.  the Plague is but begun: and therefore may be stayed if means be used in time. God in his wrath doth not (yet) destroy us all at once, as not these rebels here, though he threatened to consume them as in a moment. 
Verse ●5.  Moses and Aaron falling on their faces, 
And therefore may be stayed.  obtained some respite for them then, as doubtless, God's faithful servants obtain like mercy for us now. From this mercy and long-suffering in God it is, that we are not all consumed, that we perish not all at once, that the punishment of our Sin is not like to that of Sodom that was overthrown as in a moment, 
Lament 4.6.  and no hands stayed on her. The truth is, God (some thirty years ago) in the powder Furn●ce prepared by the Papists for us, 
God destroys us not in a moment all at once, as once he threatened.  did let us see both the extremity of their rage and wicked intentions toward us, as also the greatness of our guiltiness, and how justly he might have given us then so long since into their hands, to have been swallowed up quick by them, when their wrath was kindled against us. 
Psalm. 124.3.  He was near then to have consumed us all at once, when the fire like that of Sodom, should not have begun in some remote place (as when it takes in some one or few houses, in a town or city) by which others farther off might have been awakened, taken warning, and have provided for their own safety at least, if not also have stayed the farther spreading and raging of it: no, it should have begun and ended all at once, and at once made an end of all. Thus he then might have dealt with us, even destroyed us by that their merciless fire and sword, or by some other sudden vengeance, such as fell upon the host of the Assyrians, 
And as he dealt with others.  when the Angel of the Lord in one night destroyed an hundred fourscore and five thousand of the chief of them; or as he did the old World by water, or as he destroyed Pharaoh and his whole Army at once in the red Sea, or as it shall be at the last judgement. But see, instead of such sudden and universal destruction (which being formerly so near, may seem in regard of our deserts, and for our great unthankfulness, and forgetfulness of that and other mercies, at this time to be much nearer:) The Lord did not only then respite us, but now (when he might justly give us over to their merciless hands, to be judged with their judgement, that is, to be consumed at once in their boundless rage) he keeps the rod in his own hand, and gins as it were at an end of us, smites some few (in comparison of all) and so gives warning to the rest, hover as it were, 
He expects we should meet him a far off.  and standing at our gates, at our neighbouring towns and cities, expecting what we will do to stay his wrath, harkening and listening, as it were, to hear what we will do, what we will say to him, whether we will repent us of our wickedness, saying, What have we done? 
As he meets us in our ways of sin.  or whether we will turn to our course, as the Horse into the battle, without all fear of his wrath; as once he did with the jews: 
jer. 8.6.  in effect telling us it is much what in our power (and so ask us) whether he shall proceed in wrath against us, or no; whether this Plague now begun shall presently end, or else proceed and make an end of us also; notwithstanding our present seeming safety, in places remote from the infection, or whilst we have removed and fled bodily from the same.  
This is a mercy then not to be neglected, that God gives us space and time to consider what we will do, that he gives us warning of his approach, letting us know that he our judge hath begun to ride his circuit, 
As he met with Balaam.  and is on his way already, and hath sent out the destroying Angel before him, with a sword of Pestilence in his hand, to meet us in our sinful ways, standing in our way for an adversary against us, as once against Balaam in his way of ambition and covetousness being gone out to withstand us (as once him) 
Numb. 22.22.32.  because our way is perverse before him. Oh that we were not in this case more stupid & blind than Balaams' Ass! which saw the Angel of the Lord standing in the way, and his sword drawn in his hand, and turned out of that way, or would not go on but fall down to the ground under Balaam. Oh that the Lord would at length open our eyes, as he did Balaams', to see the Angel of the Lord standing in our way; whatsoever it be, whether that of Covetousness, or whether it be Pride, Ambition, Malice, hatred of the good, defection from the goodwayes of God, wearying of his yoke and Gospel, sensuality and love of pleasure, selfe-confidence, and carnal security, feeding and feasting without fear, profanation of God's name. Assuredly God by his sword and judgement is coming towards us, and threatens us (who once were as a firebrand plucked out of the burning) to overthrow us, 
Amos 4.11.12.  as he overthrew Sodom and Gomorrah (that is all at once and suddenly:) And shall we not take that spoken unto us (seeing we yet have not returned unto him) which he graciously spoke to Israel, Because I will do this unto thee, prepare to meet thy God o Israel, o England, O sinful town, city, or place, will we yet sit still, and settle on our lees through security, and suffer the Destroyer to enter into our windows, our houses, our bedchambers; yea our beds and bosoms? will we not run out with entreaty of peace, fall down before him, and make supplication to our judge? Let us not at least come behind Balaam, who at length seeing the Angel & his sword drawn in his hand, bowed down his head, 
Numb. 22.31.34.  and fell flat on his face-saying, I have sinned; now therefore if it displease thee, I will get me back again. This he said, but it was not altogether in that sincerity, seeing his heart still went after his covetousness; which his hypocrisy we must take heed of: but be ashamed to come behind him and his Ass (which also fell down before the Angel) in humility, whilst we neither (upon this occasion) do or profess half so much. Now that the Angel discovered himself unto Balaam, and he hereupon humbled himself, it was a mercy to him; for otherwise, 
Verse 33.  the Angel had slain him. 
And as he met with jonah. jonah 1.1.2.3. etc.  So the Lord in like mercy (and with an intent to bring to repentance & reformation) met with jonah by storms and tempests at Sea in the way of his disobedience, and (as I may call it) nonresidence: with Moses in the Inn, 
With Moses.  in the way of Neglect, whom by the way in the Inn, the Lord met and sought to kill him, for not circumcising (through too much respect to his wife) his son in time. And doubtless, 
And the jews.  this is a mercy if we could see it, when God by any judgement stands in our sinful ways, and as the Prophet speaketh, Hedgeth up our way, 
Hos. 2.5, 6, 7.  that we should not find our paths, etc. As Beasts are kept within their own Pastures by sharp and thorny hedges, lest they break out and lose themselves: so the Lord, when we are ready to go astray from him, proves, in regard of some afflictions which he sends, as a thorny hedge to us, so that we cannot offer to go on in sinful ways, or to break our bounds, but we run upon the thorns, 
And with Paul. Act. 9.5.  and kick against the pricks, as it was told to Saul (or Paul) when Christ met with him in his way of Persecution, and struck him to the earth. It was happy for Saul that God went out thus and me him. And so it will be our happiness, if whilst God meets us by Pestilence in our evil ways, as once he met King David in the way of his Pride, and selfe-confidence, and vainglory, we would consider our ways, which prove thus bitter and cross to us, and speedily turn from them, lest we meet with destruction in the same, or go on therein to perdition.  
We may say, and that truly, that God now meets with us (by this sword, o● arrow of pestilence) in ou● way of Sinful companying one with another, whereby we infect one another i● soul by good fellowship, 〈◊〉 we call it, by potting, b●zeling, gossipping, excess i● feasting, excess of wine● revel, banquet &c. So he now meet with us in the way of ou● Idle discourses, and unsavoury communication, an● unprofitableness in company, of unclean behaviour and adulteries, of unlawful marriages, of needless entertaining of God's enemies and unnecessary acquaintance and familiarity wit● ●●em. So, in our way of worldliness, covetousness, ●nd abuse of trading, debarring us of free and safe ●●ading or commerce one with another: and so in ●he way of our other Sins. And will we yet Go on ●owardly every one of us in ●he way of his own heart? Will it not now concern ●s to consider every one ●is own Sin, seeing we cannot go on therein, but we must meet with the Destroyer, 
It will concern us to meet him in time, as the forenamed did;  and he with ●s, and so We perish in the way, one of his Pride, another of his Uncleanness, a third, of his Profaneness, Superstition, Disobedience, Perjury, or other S●n.  
Were it not better for us with Balaam to say (b●● with better sincerity) If 〈◊〉 (my way) displease thee, 
Balaam.  will get me back again▪ with jonah, 
jonah.  to set ou● selves to our charge with out fear of man, 
Moses.  or lo● of ease: with Moses, to obey God's command and ordinance, not caring whom we displease whilst we please him; and to Circumcise (as he his Son▪ so we) our hearts: 
The Israelites.  with the Israelites to say, I wil● go and return to my firs● Husband, for than was a better for me than now: 〈◊〉 will go no more a hooing after the world, no ●ot for a world, etc. And ●●stly with Paul, trembling and astonished to say, ●ord, what wilt thou have ●ee do? and accordingly resolve to do it. Or should ●ot we (so many of us ●s seem, as yet furthest ●rom danger) while this ●reat King is gone forth ●o make wa● against us, ●eeing we are not able to ●eet him in our Sins that comes against us, And ●hile he is yet a great ●ay off,— send an Embassage, and desire Conditions ●f Peace of him, as the counsel is given in another case? This Embassage is our Prayers and Tears, 
Luke 14.31, 32.  and the Sacrifice of a broken, contrite, an● also new heart; herein also imitating the wisedom● of jacob, 
And as jacob,  who knowing h● Brother was offended 〈◊〉 him, as he was on h●● way, 
Gen. 32. 3-6-9-13, etc.  sent Messengers t● Esau, and also presents, 〈◊〉 soon as ever he hear● that his Brother was coming against him, to mee● him, and four hundre● men with him: but firs● he earnestly prayeth un●● God for his deliverance all which was done with good success. 
And Abigail.  Even 〈◊〉 wise Abigail no soon ●nderstood that evil was determined by David against her Husband Nabal ●nd all his household, 
1 Sam. 26.17, 18, 19-23, 24, etc.  but he made haste and took 〈◊〉 present, and sent it away ●efore her— and when she ●aw David, She hasted, ●nd lighted off the Ass, ●nd fell before him on her ●ace, and bowed herself to ●he ground, and by good words and entreaties she pacified his wrath for the present, and found that favour with him, that not ●ong after he made her his wife. Oh happy we, 
Prov. 22.3.  if we could be so wise, as foreseeing the evil, to hide ourselves in time; to acknowledge God's mercy, in giving us such fair warning a far off, and t● make use of it.  
But (which is the second consideration) where th●● mercy is neglected, 
Otherwise fear wrath.  & tha● no man speaks aright, saying, 
jer. 8.6.  What have I done? 〈◊〉 man reputes him of hi● wickedness, 
This plague is but begun.  but every ●n turns to his course, as the barred horse rusheth (without all fear) into the battle; where men go on frowardly in the way of their own hearts; 
Esa. 57.17.  there they run upon their own ruin, as it is said, the simple pass on and are punished. 
Prov. 22.3.  In this case then (of our impenitency and obstinacy in sin) we must know again, 
And will prove but a beginning & harbinger to greater evils.  That wrath is but gone out, the plague is but begun; that is, what we suffer now, is but the least part of that which we may and must expect, as elsewhere it is said, 
Math. 24.7, 8.  There shallbe famines, and pestilences, and earthquakes in diverse places: all these are (but) the beginning of sorrows. 
Esay 28. 15-18.  This overflowing scourge will not here stay, 〈◊〉 shall pass through, and ●ome even unto us, and we shall be trodden down by it, ●hough we secure ourselus ●ever so much, and make ●ur covenant with death, & ●ake lies our refuge, & under falsehood hide ourselves, that is, though we trust to our vain confidences, and secure ourselves from such things (as our wit, wealth, friends, confederates, places of refuge, etc.) which will all fail us in our greatest need, and prove rods of reed unto us; the plague is yet but begun and gone out (especially in regard of the whole nation) and we who will not now be warned when we hear of it a far off, shall have this arrow of God to reach even to us, and to smite us thorough the liver: there shall be yet greater wrath, and the later the greater (whe● repentance intercedes not) as we are told of seven Angels having the seven last plagues, 
Revel. 15.1.  in which is filled up the wrath of God. Where we take no warning by beginnings, there the lesser judgement is but a presage of much greater, 
As to Famine.  whether in the same kind or some other. Famine commonly accompanieth the Pestilence, 
Anno 1630.  as it did but of late years most grievously in Cambridge, and as it should much more have prevailed with multitudes of the poorer sort among 
* Of Newcastle. 1636  us, were it not ●hat by God's blessing and ●he care of our Magistrates in disposing the revenues of our Chamber weekly, in great sums for their relief; as also by their and other Inhabitants free loans, & some good help and assistance made freely by kind neighbours, they were competently provided for; not the sick or infected only, but such as are impoverished through want of employment in their manual Crafts and Caling; yea, after pestilence, where it doth no good neither works any reformation, there followe● commonly some greate● judgement and destruction's As we see in Pharaoh an● his people, against whom God came, as by diverse lesser plagues, so at length by the death of the Firstborn, 
But especially to the Sword.  which we shown (probably at least) to have been by Pestilence: but when after that stroke, Pharaoh still hardened his heart, and pursued God's people, the Lord met with him in the Sea, which swallowed him and his whole army up all at once most fearfully. So it was with jerusalem of old, as God did foretell, and threaten them by jeremy, (and it is good for us to observe God's method in his dealing with others, and to take warning thereby: 
jer. 21.6, 7. ) I will smite the inhabitants of this city, both man and beast; they shall dye of a great pestilence: And afterwards, saith the Lord, I will deliver Zedekiah King of judah and his servants, and his people, & such as are left in this city, from the pestilence, from the sword, (that is, some lesser hurt by it from the king of Egypt) and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life, and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy. 
Pestilence is the last of God's merciful rods.  And thus I may call Pestilence the last of God's merciful rods, which if it be neglected, it serves for our further conviction, & to make way for merciless judgements, and for the justification of his severity in them; seeing we take no warning by this his last trial of us: 
Which neglected, is for conviction.  For what may we expect, if when God himself comes apparently against us, and stands in our way, we submit not to him by humbling ourselves, but will on as it were in despite of him: as we resist him, he will resist us, and become a consuming fire unto us, as he saith, 
Esa. 27.4.  who would set the briers and thorns against me in battle? I would go through them, I would burn them together: but of this more in the last motive. Only now consider, 
And foreruns greater evils,  we that where beginnings of wrath (as of fire) and former and lesser strokes and judgements are neglected, there at length a heavier weight of wrath follows, yea utter destruction: lesser judgements neglected, are but threatenings and fore runners of greater, & as the laying of the Axe to the root of the trees; or as the lopping of them and digging at the roots of them; after which if they continue still barren and unfruitful, then follows that irrevocable sentence, 
Luke 13.7.  cut it down. Whatsoever judgements have gone before, they are all as nothing, and make way for greater to follow, as the lesser wedge for the greater. Thus said the Lord to Israel of old; 
Isa 9.12, 13, 14.  The Syrians before, and though Philistines behind, and they shall devour Israel with open mouth: for all this his anger is not turned away, but his hand is stretched out still; for the people turneth not unto him that smiteth them, neither do they seek the Lord of hosts: Therefore will the Lord cut off from Israel head and tail, branch and rush in one day. So he had almost done with us, as is said in the Powder Furnace, 
And so calls on us in time to turn to the Lord.  yet hath been graciously pleased both to respite us then, and since to come towards us leisurely by slow paces, and approaches. Now seeing we will not seek to pacify him at the first going out of wrath, & when the Plague is, as yet but only begun, what may we expect but that, having already sent the Pestilence into the land, 
Ezek. 14.19, 20.  he pour out his fury upon it in blood, to cut off from it man and beast, as he threatened his people, and when no Intercessor should be accepted for them.  
Let us of this place especially think of this now, 
On us especially of this place.  when God at the first going out of his wrath among us, makes greater speed then ordinarily he hath done here, yea or else where in our land formerly in any one place: 
Anno 1624. 1625.  so that in the mother city eleven years ago, there died not so many of the Pestilence in their 120. parishes within and without the liberties, for the first 3. months (though before all was done, it became the greatest that any man living could remember, and greater I take then their general bill, for the year would make it, unless you will allow above eighteen thousand to die, (in plague-time) of ordinary diseases in one year.) I say there died then not so many there in the first three months (by their bills) as with us in our four parishes, within the space of fourteen or fifteen days, 
S. 114.  and that only within liberties. And considering how since it increaseth, rageth rather, runs & spreads like wildfire, will ●it not concern us then to use speed? which if Aaron had not done here, (who being commanded to go quickly unto the Congregation, did run into it) what had become of the whole Congregation (consisting of diverse hundred thousands) which God threatened to consume as in a moment, when for all his haste, running in at the first going out of wrath, and at the very beginning of the Plague, before he got to do his office, and make the atonement, there were dead fourteen thousand and seven hundred? how soon, yea how justly might God make a speedy riddance of us all, by this or some other worse plague, if his patience were not much, yea infinitely more than our haste? Let us therefore take that (or the like in effect) spoken to us, which was spoken by the Lord to his people of old, when for their sin he justly plagued them: 
Exod. 32.35.  Ye are a stiffnecked people, I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee (that is, betake thy ●elfe to fasting and to ●rayer) that I may know ●hat to do unto thee: This was accordingly, and forthwith done by them. Now for us I advise, that what we do, it be done speedily, yea and diligently, 
Ezra 7. 2●-23.  as King Artaxerxes decreed in a like case, for why (saith he, though an heathen) should there be wrath against the Realm of the King and his Sons?  
Doubtless, this motion and pace of God's justice being natural to him, (as well as that of mercy) is swifter at the later end than at the beginning, and I am afraid we shall so find it 〈◊〉 we take not our time out 〈◊〉 hand for prevention. Nearer sudden destruction w● of this nation cannot be (to escape) than we were: 
Novem. 5.160 5.  suffer we once his long patience to turn into fury, and then expect we no after-warnings: some one blas● of hellish, popish sulphurous malice, or some one stroke of divine justice some other way, shall do the deed, and dispatch us all at once. But of this point of doctrine, & of the proceeding of God's wrath against obstinate, obdurate and impenitent sinners, even till he utterly destroy and consume them, I have selfwhere treated largely. 
* Prognostics Divine: or Treat: on Esay 9.12.13.  My conclusion here shallbe ●y wish, The Lord in mer●ie avert and turn such ●eavie wrath from us, by converting and turning us, by the power of his grace, unto himself. Amen.   

CHAP. IX.  
This wrath and pestilence is from the Lord, and therefore, howsoever his Prophets may be despised, yet God himself is not to be dallied withal, whose greatness & terror should cause us seek peace wit● him in time.  

A fourth Motive to speedy repentance, is to consider God the Author of this plague.  THe fourth and last Motive from the text, i● briefly to be considere● from the Author of th● wrath, which is here sai● to be gone forth from th● Lord. It is the Lord the● we have to deal withal and who now hath to de●● with us: therefore it is no● to dally with him. We may perhaps presume o● impunity from men, whe●● we offend them, and hope by gifts, friends, flatteries, and feigned submission to assuage their displeasure, or it may be when Gods faithful servants discover ●ur sins, 
Who confirms the word of his Servants.  & denounce judgements against us for the ●●me (though they do it according to God's word, ●et) we can count their ●ords but wind, and ●●ēselves lying Prophets, ●r otherwise to speak as ●et on by those we alike ●●ate: or we threaten and ●ome even with them for ●heir boldness & sauciness, ●●r at least we can withdraw ourselves from them, ●nd hear them no more, ●nd so at once seek their disgrace, as not worthy ●o be heard, and keep our ●elves (as we think) out ●f the lash of their words. But what? can we thus d● with the Lord himself when he comes to perform the word of his servants, 
Psal. 149.7, 8, 9  〈◊〉 execute vengeance upon th● heathen, and punishment upon the people, to bind the●● Kings with chains, an● their Nobles with fetters 〈◊〉 iron: to execute upon the●● the judgement written? who as he will do nothing (in th● kind) but he revealeth h● secret unto his servant's t●● Prophets; 
Amos 3.7.  so he confirme●● the word of his servan●● (both in good and evil) a●● performeth the counsel 〈◊〉 his Messengers. Men ma● then belie the Lord, 
Isa. 44.26.  an● say it is not he, neither sh●●● evil come upon us, neither ●●all we see sword nor fa●ine: 
jer. 5.12, 13, 14.  And the Prophet's 〈◊〉 all become wind, and the ●ord is not in them— But what saith the Lord for the ●ncouragement of his ser●ant jeremy: 
And will be acknowledged to be the author, as of other evils.  Because ye ●●eake this word, behold I ●ill make my words in thy ●outh fire, and this people ●ood, and it shall devour ●hem. Lo I will bring a na●ion upon you, etc. It is good for us then (if we ●ave neglected the word of God's servants formerly) not to neglect the performance of it by God himself, but to become wise for after times: who among you will give ears this? 
Isay 42.23, 24, 25.  who will hearken a●● hear for the time to come●● who gave jacob for a spoile● and Israel to the robbers? did not the Lord, he against whom we have sinned? Therefore he hath poured upon him the fury of his anger etc. Oh let it not be sai● of us as there it followeth▪ And it hath set him on fire round about, 
So of Pestilence.  yet he knew not; and it burned him, ye● he la●d it not to heart. Far be this stupidity from u● at this time. Let us consider then that this wrath i● gone out from the Lord. 〈◊〉 is he against whom we have sinned, and whom we have provoked, and ●●erefore there is no dal●ing with him, as is said: 〈◊〉 is he himself that ●●mes against us; 
Habak. 3.5.  Before ●m goes the Pestilence, and ●●●rning coals (or diseases) ●●e forth at his feet. Now ●●e we stronger than he? ●●e we able in our sin's 〈◊〉 stand in his way? he ●●th already, often before ●●d now also sent the Pe●●lence among us after the ●anner of Egypt— yea he ●●th overthrown some of 〈◊〉, as God overthrew So●om and Gomorrah, and ●ee were as a firebrand ●uckt out of the burning: ●t have ye not returned to me, 
Who is mighty in strength, and not to be dallied withal, or withstood.  saith the Lord: No● hear what God saith us as once to Israel: Therefore thus will I do un●● thee, O Israel, O Englan● o city, o town: (how even as unto Sodom, th● was overthrown as in moment) and because I wi●● do this unto thee, 
Amos 4.10, 11, 12, 13.  prepare● meet thy God O Israel. Th●● is our duty then, of whic● we also formerly heard but why are we thus t● prepare? that follows For lo, he that formeth th● mountains, and create● the wind (or spirit) and declareth unto man what is h● thought, that maketh th● morning darkness, an● treadeth upon the high places of the earth, the Lord, the God of hosts is his name. Where he invests himself with many titles of greatness, power, yea and terror, and all to enforce the aforesaid duty of repentance and humiliation upon us, letting us know who it is that threatens us, who it is that ●s gone out against us; no ●ther then this mighty God, this Lord of hosts, who hath all creatures in ●eaven and earth at his command, and ready to execute his vengeance, ●nd righteous judgements ●n all impenitent sinners; so that when once he shows his displeasure, it's in vain either to seek shelter or help from them, or not to fear vengeance from them, as instruments of his wrath, whose are the mountains, the wind, and all other creatures: so that the mountains shall no● save nor hide from hi● wrath, when it is on●● gone forth in fury; as i● Noah his flood, 
Neither is there any fleeing from him.  when the highest hills, and mo●● towering mountains coul● not shelter them that fle● thither for refuge, but th●● the waters of his wra●● did overtake and swee● them all away: and 〈◊〉 wind, which God sent out shall meet with disobedient jonas, who would have fled from God's presence, and the storm shall teach him obedience. Nay, we know God can, and often doth arm base and weak creatures, against proud and impenitent sinners, yea their own friends and confederates (in whose help and assistance they trust) nay sometimes their own selves against themselves, as 
* On Amos 4.12.13 p. ●26. etc. & 156. etc. In l. 3. job. 9.4.  elsewhere I show more largely.  
He is mighty in strength; who hath hardened himself against him and hath prospered? And it would be observed, 
God to humble us shows his power.  that when God calls men to humiliation for their sins, he often shows his power and terribleness by some, not only description of it (as when he humbled job, by ask him, 
job 40. 6.7-9 — Hast thou an arm like God? canst thou thunder with a voice like him? and by showing him his great power in the Behemoth and Leviathan, 
Both by words and works.  or in the Elephant and Whale: the effect whereof in job was an humble submission of himself unto God; 
job 42.1.2.3.4, 5, 6. ) but by works o● his power, as by sending thunder, storms, & grea● rain, by which he● brought his people of old to confess their sin in ask them a King, in distrust, and with rejection of God's government: 
1. Same 1●. 16.17.18.19.  so by a great rain which he sent, the better to prepare the people to repentance, and reformation of their ways, 
Esia 10.9.  when Esra had assembled them to that end. It is said,— All the people sat in the street of the house of God trembling because of this matter, and for the great rain. Yea, God would so have prepared us of this nation, as may be remembered, by sending very 
* july 16. being Saturday, 1625.  fearful thunder and rain, a little before the 
* july 20.  first day of that solemn humiliation enjoined some eleven years ago. And what may we think God would have had us do, as then, so when before that he met with us (or was making towards us) in our way of Security by the Spanish Armado, 
Ann. 1588.  and mighty Navy by sea, and by the popish and hellish Plot of powder: 
Ann. 1605.  and so in our way of excess by scarcity and famine: and in the way of our other many sins by this heavy judgement of Pestilence, both formerly and now. Shall we yet proceed on in our former security, excess, and all our other provocations of the divine Majesty? will we needs try our strength with him? Behold, saith God, the flight shall perish from the swift, 
Amos 2.14 15.16.  and the strong shall not strengthen his force, neither shall the mighty deliver himself, neither shall he stand that handleth the Bow— And he that is courageous among the mighty, shall flee away naked in that day, saith the Lord. The like may the Lord now say to us, concerning whatsoever it is we place our confidence in, whether we harden ourselves against him in our pride and obstinacy, or whether we hope to escape this his hand by fleeing from places infected; 
Instead of fleeing from him.  no, there is no flying from him in our sins, neither any resistance of him, whither shall we flee from him? he is a consuming fire to sinners, 
Hebr. 10. Isa. 42 25.  yea a fire round about circling you in: which way soever you run, it is still into the fire, and your name shall be as Pashurs' was, 
jer. 20.1.2.3  Magormissabib, Fear round about: And how shall we withstand or resist his power? 
And of resisting him.  Shall we not perish by his hand? Is he not the Lord of Hosts? Who would set the Briars and Thorns against him in battle? 
Isa. 27.4.  would he not go through them, and burn them together? What then is to be done? 
We are in time to seek to appease him.  Let us not with Adam, think to flee from God, but to him by humble submission: If we flee, let it be from his justice to his Mercy: If we flee not to his Mercy, go whither we will, we fall upon his justice: Appeal we then from God, just to the same God, merciful and gracious in Christ: 
By the examples of  for it is the same God that smites in his wrath, and who must heal in his mercy. 
Shim●i▪  Or if not this; then let us consider whether we be able to meet this great King coming against us in blood, and in fury; if we be not (and who is?) then, as hath been already said, 
Luke 14.31.32.  while he is yet a great way off, let us send an Embassage before us, and desire conditions of Peace, and make peace with him, for which we have his gracious promise; 
Isa 27.5.  and herein follow we the wisdom (as of jacob and Abigail, 
2 Sam. 19. 1●-19. etc.  so) of Shemei meeting David with a present, and humble entreaties and confessions, after he saw him returned as reinvested in his Kingdom: And so of Rahab, 
Rahab.  who hearing of God's mighty works in Egypt, 
Hebr. 11.  sought peace long before with God's people: which in her was a work of Faith: 
The Gibeonites.  as in the Gibeonites, of Wisdom, who hearing of the fame of the God of Israel, and of that he did in Egypt, sought peace with joshua, had it, 
Iosh. 9. 3.4-6-9.10.11-15. Iosh. 11.19 20.  and so saved their lives; which all the rest refusing to do, as hardening themselves in their own strength, they all perished. And a like fearful sign and presage of destruction it is now to so many of us, as, when God's Wrath is gone out against us, and the Plague is begun, do neither seek peace with God, nor yet will accept of it, being offered to us: Surely it is of the Lord to harden such men's hearts, that they should (as it were by their obstinacy in Sin) come in battle against him, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as was said of those Kings of Canaan, who neither sought, 
Deut. 20.10.11.12.13. & 17.  nor accepted such conditions of Peace as were offered them.   

CHAP. X.  
The Conclusion of the Motives, urging a speedy performance of the duty of Humiliation, both publicly and privately; and that from the practice of the Heathen, in case of Pestilence.  
What now remains (the Premises considered) but that we, every one in his place, set ourselves to our duty. 
The Author's wish, that all would seek to appease this wrath.  It is our case now: our Sins have provoked God, and he is ready to consume us all as in a moment: yea, wrath is gone forth from the Lord, the Plague is begun among us. We have the Lords direction already what to do, (which we shall consider hereafter) as Moses here had. How then is it to be wished that Moses did command Aaron to run in with his Censer, that Authority, and the supreme Magistrate did enjoin the Priests of the Lord, Aaron and his Sons, speedily, without any longer delay, to run in; and that they, and all other, whether Magistrates or other, that have any Incense or other Sacrifice to offer, would accordingly, speedily perform their Office, and use all possible means, with like haste, to stay the further proceeding of this great wrath of God: 
Both Magistrates.  The Magistrate by speedy execution of God's righteous judgements on the wicked, with noble Phineas (which, 
Psal. 106.30.  if it either had been universally and unpartially performed; or yet were so done, we never needed to fear such wrath from God, or the continuance of it: 
Ministers. ) The Priest, and Ministers of the Lord, with Prayers and solemn Supplications in the public Assemblies, and with godly Instructions, Admonitions, and Directions given the people; yea, and the people, and generally all, by unfeigned Humiliation of themselves, 
And others  and Reformation, in some good measure, of things amiss, and by such means as shall, upon other Texts and Grounds of Scripture more particularly and fully be named, if God will.  
Such things should be done I know, during the time of God's patience, for the prevention of his judgements: As the Israelites in Egypt, having cause to fear God's plagues for their Idolatry in Egypt, Ezek. 20.7, 8. sought to turn them away, namely Sword & Pestilence, and to prevent them by Humiliation & Sacrifice (though not within the land of Egypt for special reason, 
Exod. 5.3.  Exod. 8.25, 26, 27.) Yet if the Plague, and breaking out of wrath prevent our Humiliation, 
And that speedily.  we must defer our Humiliation no longer: otherwise, how soon may this spreading evil, and overflowing Scourge, or some other judgement sent to back it, in God's just wrath make an end of all (save that God will have a remnant in whom he will glorify his Mercy, and preserve his Church.) This is as the breaking out of fire: or overflowing of waters, unto which, way and passage is not long to be given, lest the evil, which at the first, by a timely care, might have been prevented, grow so great, that it exceed the power and strength of man, to withstand or resist it.  
Whatsoever we then do in this kind, 
Lest we come too late.  it would be done speedily, and in time, otherwise we may come too late, even when neither our own, nor other men's prayers (though never so holy) will be accepted for us, and when God will not be entreated for ●s. See this in God's dea●ing with the jews: Pray ●ot for this people for their ●ood, 
jer. 14.11.12.  said the Lord to jeremy. When they fast, I will not hear their cry, and when they offer a  offering, and an oblation, I will not accept them: But I will consume them by the Sword, and by the Famine, and by the Pestilence. 
Ezek. 14.19.20.  So in Ezekiel: If I send a Pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel and job were in it, as I live, saith the Lord God, they shall deliver neither cleave unto the Lord according to his word in a perpetual covenant. This the Lord expects from the whole nation, when his wrath is but toward them: 
Zephan. 2.1, 2,  Gather your selue together, yea gather together O nation not desired before the decree bring forth, before the day pass 〈◊〉 the chaff, 
& 3.  before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you. Howsoever, if this be no● done publicly, it must no● be neglected in private by the meek of the earth Seek ye the Lord all y●● meek of the earth which have wrought his judgements: seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lords anger.  
It is a wonderful thing, 
Examples to move us,  that now when God's anger is so manifested, and his wrath revealed from heaven, men should so little seek to pacify his wrath, and should show themselves so little touched with these evident tokens of his displeasure, never much seeking the means by which the cause of his wrath against us might be made known unto us, nay wholly impatient of such discovery when by God's faithful messengers it is in some good measure made. 
Both of the Godly,   
Shall I send such to the godly examples of good and holy King David, 
2 Sam. 21.1, 2, etc.  who in a famine of three years enquired of the Lord for what and whose sin it was sent, which, when it was told him, he punished, and so put away the evil? or of tenderhearted josiah, who conceiving by the book of the Law, that wrath was due to his people, and towards them, presently dispatched honourable messengers to Huldah, 
2 Chron. 34.19, 20, etc.  〈◊〉 prophetess to inquire o● the Lord for him and the people, concerning the words of the book which he caused to be read in a solemn assembly, and renewed his Covenant with God? If such examples prevail not with us, let us receive reproof & shame (in this our sloth and negligence) from the example of the very heathen. 
And of the Heathen.  
Illiad. 1.  Homer the Poet brings in Achilles advising the Greeks', 
Who have, in case of Pestilence, sought to their Gods by solemn Supplications.  in a time of a sore Pestilence, to inquire the cause thereof from God by some Prophet, or Priest, or Dreamer of dreams. (These being footsteps of those three ways, by which Israel of old had Oracles, or answers from God; namely by Dreams, by Urim, that is the Priest, with Vrim and Thummim, Numb. 27.21. and by Prophets, see 1 Sam. 28.6, 7.  

Liv. l. 3.  And Livy tells us, that in case of common plague (or other danger) the Romans were by public authority called out, 
— Ad id quod sua mala quemque coge●ant.  and commanded with their wives and children, to make supplication to their gods, for, & according to that, which their own proper sins and evils compelled them: and thus filling all their Temples, Stratae passim matres criminibus Templa verrentes, v●● niam Irarum coelestium, 〈◊〉 nemque pesti exposcunt; their Matrons prostrate on the ground, & sweeping their Temples with the hair of their head, sought pardon, 
And Sacrifices of their children.  and the favour of their offended & angry gods, and an end to be put unto the Pestilence. Many such like things hath Livy concerning their Supplications, even for many days together, upon occasion of war, ●nd public evils and dangers, as I show 
* A word in Season or England's Summons, on Iosh. 7. ver. 8, 9 Virgil: Aeneid. lib. 4. & lib. 3.  elsewhere. So Virgil:— Principiò de●ubra adeunt pacemque per a●as exquirunt. And elsewhere,— Exorant pacem Divum: id est, inquit No●ius, propitiationem.  
The first thing they use to do, is to frequent their Temples, and from Altar to Altar to seek Peace, that is Propitiation. So Plautus. 
Plaut. in Mercator: Act. 4. sc. 1.  So the Carthaginians, when they were plagued with Pestilence Aris impuberes admoveru● pacem Deorum sanguine c●rum exposcentes, 
justin: lib. 18.  as Iusti● relates; That is, as th● Scripture expresseth th● like practice of the degenerate jews, 
Psal. 106.37.  They sacrificed their sons and daughter unto devils, seeking atonement with these their go● by the blood of their children: of which practice 〈◊〉 the Heathen, in sacrifici●● their children to the devil; (in case especially of distress) more 
* Israel's Idolatry, in sacrificing their children, etc. on Psalm. 106.37.  elsewhere.  
Now shall the Heathen ●n case of Pestilence, desire to know from God the true cause thereof, that they might offer him acceptable Sacrifice, and shall they accordingly by solemn Supplications, and all expressions of sorrow and humility, seek the favour of their gods, & that with the blood of their only children; and shall we Christians, in like case of Pestilence, be so far from searching into the true causes of the same, as to take it ill, and not willingly of his wrath, and averting of his judgements. If now we ask what these Means or Remedies are (as it is most needful we be aright directed herein) I shall endeavour at this time, at least in the general, to show. And because we are all of us apt to use such such means as most agree with our own liking and fancies, I shall strive to give satisfaction in this point, both negatively and affirmatively.  
1. Let us generally know that the means of pacifying God's wrath, 
Difference of means.  are no means of our own prescribing, or which man's wisdom directs unto. There are means I know which may & ought be used, in case of Pestilence (as of other public evils) but ought not to be rested in: there are again Means which are merely of man's devising; and therefore such as may neither be rested in, nor so much as used, especially so as man prescribes them, being in that regard less or more sinful and unlawful. Lastly, there are means of pacifying God's wrath, and of avoiding his judgements, or at least of escaping the evil, sting or hurt of them, which may and ought be used, yea & being rightly used may be rested in, so far as a blessing, by virtue of God's promise, may be expected from God one way or other.  

1. Some means may be used but not rested in.  1. The common rule of the world, as also of Physicians in case of Pestilence, is to flee, or to withdraw a man's self quickly from places infected, 
Pestis tempore fuge citò, procul, ●ardè revertaris. Marsil. Ficin. Epidem. antidote. cap. 1.  yea to remove fare off, and not to return hastily, but at leisure. This I deny not to be lawful, yea necessary, where, and so far as men's callings, especially public, will permit them. How fare public persons, especially Ministers, who take themselves charged with cure of souls, whether from God alone, or from man also, may withdraw themselves in case of grievous and raging Pestilence, 
Flight o● removal from pla●● infected.  I rather leave to casuists and their own consciences to determine. Conscience I suppose will not so fare, and so soon dispense with some in this case as man will. Yet how fare God and conscience will dispense with humane fears, where he either denies such a measure of faith, or would overcome all fears and yet not presume, or where he both opens a way, 
●●w far a ●●ister ●●ing ●eerly a Lecturer) may flee.  and some other way calls a man out, and restrains him for a season, from the ordinary and appointed place of God's worship and exercise of his function; or how far such an one having otherwise no pastoral charge, may both with faith and a good conscience, during apparent hazard to his person, withdraw himself, and so reserve himself to better times, merely out of respect to their good, who for the present seem a while neglected; I leave this also to others judgement, lest in mine own case I may seem too partial, who hitherto have been as much, if not more guided by the judgement, yea importunity also of many godly and unpartial Christians (and so, I take, by direction from God) then by mine own, either judgement, or will at the first. Only David's case is made by many here considerable of all Christians, whether Teachers or others; who, in time of pestilence was directed by God to purchase Ornans threshing floor, 
1 Chron. 21. 14-18, 19,- 26-28, 29, 30.  and there to build an Altar, and there to sacrifice (for the present) and that acceptably whilst that hedge or breach is not made up, it's in vain to think, by bodily flight, to escape or flee from God's wrath, when it is once gone out. We must either humble ourselves for our Sins, 
Which is, to leave their Sins behind them.  or never account ourselves safe by fleeing. Pestilence is sent for our sins, to separate between us and them: therefore, if ye will flee, either leave your Sin behind you as a Sacrifice to that destroying Nemesis, or to God's vengeance, or look not to escape. Redeem the life both of body & soul by parting with your Sins, even such as are dearest most delightsome, most gainful, or otherwise advantageous to you in worldly respects. And imitate herein the wisdom of the Beaver, which, hunted for his stones (which formerly have been accounted of more price than his skin or wool now) and finding himself hotly pursued, bites off the same, and leaves them to the Huntsman, as a ransom of his life. Now it is not our life which this Nimrod and pursuer, the Pestilence, comes for; it is only our right eye of offence, or our right hand or foot, that is, some sin or lust yet unmortified, which is as dear to us as our right eye, or as gainful as our right hand, or as useful otherwise in our sinful aims, as our right foot. Let us but mortify these, and utterly, in purpose of heart, resolution of will, and in a true hatred, abandon them, then may we with more comfort and confidence flee from the contagion of pestilence, and more securely cast ourselves into the arms of God's providence; but not till then. It will little avail us to be spared and respited a while, seeing God, when we think all perils past, 
Otherwise there is no fleeing from God's wrath.  can either call us to an after reckoning in the same kind, or in some other. Look we into the same Chapter, and we shall see this verified. The whole Congregation of the children of Israel had made themselves some way guilty in the rebellion of Korah, insomuch as God was ready to have consumed then in a moment, 
Numb. 16.21, 22,  had not Moses and Aaron interceded and prevailed for many of them; Well, the Congregation (according to God's appointment) get them up from about the Tabernacle of Korah, 
24, 26,  Dathan and Abiram, 
27,  on every side: after which the earth opened her mouth and swallowed these up— who perished from among the Congregation. 
32, 33,  
34,  Now all Israel that were round about them fled at the cry of them: for they said, lest the earth swallow us up also. Thus they flee further off, and seem more safe than before. Yea, but they repent not of their sin, by which they had deserved like destruction: they left not their rebellion behind them when they fled: and therefore though thus far they were safe, yet observe what presently follows; And there came out a fire from the Lord, 
35,  and consumed the two hundred and fifty men (who were Princes of the assembly— men of renown) that offered incense. 
verse 2.  Lo these gained but little (but even a little time) by their fleeing from the former judgement: And what did many of the rest of them, who also fled from the opening of the earth, and escaped this fire? first it is said, 
verse 41.  On the morrow all the Congregation murmured against Moses and Aaron: Lo, they carry their old sin of murmuring with them, and this brought new wrath upon many of them (all deserving it) even the Plague in my text, 
45,  in which there died fourteen thousand and seven hundred, 
49.  after which, the rest returning to their murmurings and other sins, were all destroyed in the wilderness, 
Num. 21.6.  what by fiery Serpents, what by other plagues. 
& ch. 25.9.  God hath variety of plagues to meet with sinners, with whom it shall be, As if a man should flee from a Lion, 
Amos 5.19.  and a Bear met him, or went into the house and leaned his hand on the wall, and a Serpent bitten him, concerning whom the Lord thus threatens: I will slay the last of them with the sword: 
& 9.1.2.3.4.  he that fleeth of them shall not flee away; and he that escapeth of them shall not be delivered: though they dig into hell, thence shall mine hand take them: though they climb up to heaven, thence will I bring them down: And though they hide themselves in the top of Carmel, I will search and take them out thence, and so on. Thus saith the Lord by Isaiah: 
Isa. 24.17.18.  Fear, and the pit and the snare are upon thee, O Inhabitant of the earth: And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit, and he that cometh up out of the midst of the pit, shall be taken in the snare. The truth is, when God will accomplish his fury, (as certainly he will o● all obstinate and impenitent sinners:) It is not farnesse off from places o● danger which will secure a man: 
Ezek. 6.12. & 7.15.  He that is far of shall die of the Pestilence and he that is near shall fa●● by the sword, and he that remaineth and is besieged shall die by the famine.  
Thus we see, whils● men by occasion of God judgements, as now this e● Pestilence, do not humble themselves for the●● sins, there is no safety to them by fleeing: which I have the more largely handled, because this is that we most usually, both flee to, and also rest in. The like I may, and do say concerning Antidotes, 
Preservatives.  Powders, Drinks, and whatsoever other outward and lawful means are used as Preservatives against the Pestilence; and so concerning the diligence and ●are of Magistrates, 
As also the care of Magistrates in outward things.  in keeping the unclean from the ●leane, in providing for ●he relief of the poorer ●ort, of such as are infe●ted or so suspected, & the ●ike. This, though otherwise commendably practised, yet is not enough, it is not to be rested in, unless withal, and in the first place or chief other means (such as shall be named) be used. Care in the one is not so commendable, as negligence in the other is represensible and blame worthy. All such outward means used, i● but a beginning at the wrong end, and from effecting perfect and sound cure, especially if men care rest there, & nothing else be done for the pacifying of God's wrath.  

4. Riches are of little use here.  4. To tell rich men the world, that the wealth will not secure them from God's wrath, whilst they live in sin, in oppression, in riotous courses, or the like, without repentance, I hold it needless. I suppose their own consciences tell them so much (unless wholly besotted:) man perhaps by gifts and bribes may be pacified, as Esau towards jacob, etc. but not God: when God hath to do with rich men; 
Ezek. 7.19.  They shall cast their silver in the streets, and their gold shall be removed (or be for a separation or uncleanness:) their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. Great men then, in their sins are no more secure or safe from wrath than others.  
2. 
2. Some means are neither to be rested in nor used.  Of the second sort of means, the popish manner of pacifying God's wrath, is first briefly to be noted, and to be taken heed of. They seek to pacify the wrath of God by works of penance of their own devising, as by whipping of themselves, 
●. As popish works of penance  going barefoot, or on bare knees, by wearing hairy shirts, going on pilgrimage and the like. So by offering sums of money at such or such religious places, etc. of some of which their Council of Trent saith, 
Sess. 14. cap. 8.9.  that there was never any safer way found out in the Church for the averting of God's vengeance; as I find observed also by an other on this my text.  
2. 
2. Heathenish sacrifices of children.  Much less will heathenish practices (too much imitated of old by God's people) stay God's hand when it is stretched out. For we heard how the heathen in case of Pestilence, & of God's displeasure, did betake themselves to their Idol gods, not with prayers only and supplications, prostrating themselves, & with other sacrifices, but with the sacrificing of their own children.  
But of this later sort of means, the Lord may, and doubtless will say to hypocrites, When ye come to appear before me, 
Isa 1 12. jer. 7.21.20.23.  who hath required this at your hand to tread my courts? And— put your  offerings unto your sacrifices, and eat flesh: for I spoke not unto your fathers, nor commanded them, concerning burnt offerings and sacrifices: no? who did then? but this thing commanded I them (that is, this thing chief without which, the other was but as a dead carcase) saying, Obey my voice— and walk ye in all the ways, that I have commanded you, that it may be well unto you.  
3. 
3. Means to be used on which we may expect a blessing.  If then indeed we would be aright directed what to do at such times, when wrath is gone out against us, let us receive our direction from God himself, and from his word, where he makes his mind known unto us, for otherwise, 
Rom. 11.34.  Who hath known his mind? Such is our blindness and ignorance, that we cannot know what service is pleasing to him, unless he himself make his will known unto us. As than we cannot see the light of the Sun by any other light than that which the Sun itself affords us; no more can we know what will please or appease him being angry, further than he hath been pleased to make it known unto us. And this is but reason: for we expect the like from our own Servants, that they do what service we appoint them, and as we will have them do it, and not what, and as they please themselves.  

These are such as God himself directs unto.  Now God, partly by Precept, & by way of Condition, partly by way of Reproof, whilst he complains of the neglect of what he expects, (besides the examples and practice of his Saints on earth in like case) lets us know what we should do when his hand is gone out against us, whether by Pestilence, as now with us, or otherwise. To which end I shall set before you some pregnant places of Scripture scatteringly, out of which we will bring the chief duties to a Method, 
Here propounded, 1. Sea●●●r●●ly  which here we will only propound, (not lading this Text with more than it will naturally bear) but prosecute, if God will, on more proper and particular Grounds of Scripture.  
Hear then, first how God answers hypocrites, 
According to several texts of Scripture.  and such as pretend themselves to be willing to be at any cost, and to do any thing to please and appease him when he is angry. 
Michah. 6. ●. 7.  Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with  offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first borne for my transgression, the fruit of my body for the Sin of my soul? Now hear Gods answer: He hath showed thee O man what is good, 
Verse 8.  and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God; (or to humble thyself to walk with thy God.) And then it follows, (showing this was to be done especially when God shown his displeasure against them.) The Lord's voice cryeth unto the City, 
Verse 9  and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.  
See again what God requires of us in such case of his judgements, whether threatened or inflicted.— I will reprove thee saith God, etc. 
Psal. 50.21.22.  Now consider this, yet that forget God, lest I tear you in pieces, 
Hagg. 1 5.6.  etc. And elsewhere, Consider your ways: ye have sown much, and bring in little; ye eat, but ye have not enough, etc. thus saith the Lord of hosts (again) consider your ways. 
Mich 6.7.   
Consider again, upon what condition God promiseth mercy, and deliverance from captivity: If they shall confess their iniquity, 
Levit. 26.40.41.42.  and the iniquity of their fathers, etc. And that also they have walked contrary unto me, and that 〈◊〉 also have walked contrary unto them, & have brought them into the land of their enemies: If then their uncircumcised hearts be humbled, & they then accept of the punishment of their iniquity: then will I remember my cocovenant with jacob, etc. and I will remember the land.  
Now, upon consideration, and confession of sin, the Lord looks also, we should turn to him, by true and hearty Sorrow and Repentance, according to that his exhortation by his Prophet joel; Therefore also now, 
joel 2.12.13  saith the Lord, turn you even to me with all your hart, and with fasting, and with weeping, and with mourning: and rend your heart and not your garment, and turn unto the Lord your God. The want hereof, in time of God's judgements, the Lord both complains of, and also further threatens:— For all this, 
Isa. 9.12, 13.  his anger is not turned away, but his hand is stretched out still: for the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. 
Amos 4.10, 11,  So elsewhere, I have sent the Pestilence among you, after the manner of Egypt, your young men have I slain with the Sword, etc. yet have ye not returned unto me saith the Lord— 
& 12.  Therefore thus I will do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel.  
In turning to God, he would have us turn from our wicked ways, and seek his face and favour, not returning again to our former evil ways, but renewing, and also keeping our Covenant of Faith, Obedience, and a more holy walking with him than formerly, taking it ill when it is otherwise. 
jer. 8.6.  I harkened and heard, but they spoke not aright: no man repent him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle. Therefore, that he may show us mercy, he will first have us Cast away from us all our transgressions, 
Ezek. 18.31.  whereby we have transgressed, and make us a new heart, and a new spirit. Otherwise, he should seem to favour us in our Sins: Therefore, when God meant to deliver his people out of the hand of the Philistines, he thus speaks to them by Samuel the Prophet, If ye do return unto the Lord with all your hearts, 
1 Sam. 7.3,  than put away the strange gods, 
& verse 4, 5, 6,  and Ashtaroth from among you; and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. This they did, and withal, wept abundantly, fasted, and prayed, and confessed their Sins, and were accepted. So before the Lord would grant deliverance by Gideon, he would have him Destroy Baal's altar which his father had, 
judg. 6.25, 26.  and cut down the ●rove that was by it, and ●uild an altar to the Lord.  
The reason is, God will ●hew mercy, favour and deliverance to none in ●heir Sins. He hears not ●inners; Yet he also looks, that in our afflictions we do call upon him; 
Psal. 50.15.  Call upon me in the day of trouble; I will deliver thee. And, 
jam 5.13.  Is any among you afflicted? Let him pray.  
Now with our prayers, and purposes of reformation we must renew Covenant with God, and be careful for ever after to perform it. This we are taught by the godly example of Nehemiah and the jews; who, by the mouth of the Levites, having made a religious confession, as of God's goodness, so of their wickedness; and having in the●● own person's separate● themselves from all strangers, 
Nehem. 9.1, 2, 3-  and confessed their Sins, they conclude all by entering into solemn co●enant with God, saying ●n their great distress in which they were, 
& 38.  And because of all this, we make a sure Covenant, and write it, ●nd our Princes, Levites ●nd Priests seal unto it. And the rest of the people— who had understanding, 
& chap. 10.28, 29, 30, etc.  separated themselves from the people of the lands, unto the Law of God, clavae to their Brethren, their Nobles, and ●ntred into a curse, and into ●n oath, to walk in God's Law— and to observe and ●oe all the Commandments of the lord. Now the points of their Covenant were▪ Not to join in marriage with the people of the land, not to buy ware or victual on the Sabbath day, and to charge themselves yearly with the third part of a sh●kell for the service of the house of God, and concerning first fruits and other offerings.  
Thus King Hezekiah when the wrath of th● Lord was upon judah an● jerusalem, and that he ha● delivered their father's 〈◊〉 trouble, 
2 Chron. 29.8, 9, 10.  etc. Now, saith he it is in mine heart to make covenant with the Lo●● God of Israel, that his fier●● wrath may turn away from ●s. Oh worthy example, 
See also c● 30.6, 7, 8.  ●ven for the best & greatest Christian Kings, in ●●ke case to imitate.  
But what? doth God ●ooke that, in case of evils 〈◊〉 troubles of the Church ●nd Commonwealth, we ●nly mind our own good ●nd safety? no: he will ●ave us also, according to ●ur several places, callings, gifts, to become Intercessors to him for others also, and to help to turn ●way wrath from others, ●nd ourselves. This God ●●oked for (though in ●●aine) of his people, and ●his he looks for from us now: 
Ezek. 22.30.  And I sought for 〈◊〉 man among them (saith the Lord) that should make 〈◊〉 the hedge, and stand in the gap before me for the land that I should not destroy it but I found none: therefore have I poured out mine indignation upon them, 
31.  I ha● consumed them with t●● fire of my wrath,  

2. According to Method.  From these places 〈◊〉 Scripture we see wh●● kind of duties the Lo●● expects from us, when ●vill is upon, or yet but ●●wards us; and what he 〈◊〉 this time of Pestilent expects more especial from us of this place; y●● and nation generally, eve● from such as being otherwise of the same body of our Church and nation, are yet free from the infection of this noisome disease. Which duties I may, 
The means appointed of God to be used in case of Pestilence, etc. are by God himself brought to four duties.  for method and memories sake, reduce unto those four which God expects from us in case of Pestilence as necessary conditions, without which severally and jointly in some good manner performed, we can expect no hearing of our prayers, nor healing either of our souls in and by the pardon of our sins, or of our land and place (in mercy at least) by taking away this plague. The words run thus, which God utters by way of answer to King Solomon's godly & wise prayer, at the dedication of the Temple (which was a type of Christ in our nature, in whom only & for whom all prayers are savingly heard. 
2. Chron. 7.13.14. ) If I send Pestilence among my people: if my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways; then will I hear from Heaven, and will forgive their sin, and will heal their land.  
The duties here are four: 1. Selfe-humbling. 2. Prayer. 3. Seeking of God's face and favour, in and by prayer, more than any thing else: seeing many pray against the outward evil of plague, who not caring much for God's displeasure, otherwise never seek his face. 4. Turning from sin. Unto these four all (or most of) the forenamed duties are reducible: which four also may be reduced to these two heads: Turning first to God, secondly from sin. In one word there is required Turning or Conversion, which according to the two terms or points, 1. to what or whom, and 2. from what or whom, is a conversion or turning, first, to God and his ways, secondly, from our own sinful ways.  
The first three Duties belong to our turning unto God. 
1. Selfe-humbling.  1. Selfe-humbling: Now to selfe-humbling, there are three things required, if they may not be called parts thereof.  

Unto which belong 1. Conviction.  First, Conviction upon a due Consideration: 1. Of God's judgements upon us, in the 1. Author. 2. End. 3. Nature. 4. Cause, which is our sin: and so 2. Consideration of our sin, or sins, as Causes of the evil which is incumbent upon us: which is a very large, useful, and fundamental point to consider of.  
2. Confession of sin found out.  
3. Contrition, 
2. Confession.  or true inward and hearty Sorrow expressed outwardly by all fit and lively signs of it, as by fasting, weeping, 
Outwardly expressed, by all signs of Humiliation.  prostration of the body, vile apparel, and the like, which may testify truly without dissimulation, the inward condition and state of the soul, which not excluding the former two, may more properly come under the name of Selfe-humbling.  

2. Prayer.  2. The second duty is Prayer, and Invocation of God's name.  

3. Reconciliation with God.  3. The third is, Seeking of the face of God, and Reconciliation with him.  

4. Turning from our wicked ways, which implies, 1. Reformation of life.  4. The fourth duty is a Turning from our wicked ways: which implies, 1. Reformation of our lives and of things amiss and out of order, by bringing all right again, both in matter of Doctrine, and of life, according to the only rule of God's word. 
2. Renewing of covenant.  2. Renewing of our Covenant with God by solemn promise, vow, 
3. Keeping of covenant.  why not Oath? at least serious purpose and protestation. 3. Ratifying and confirming of the same by a speedy and also constant performance of Covenant, without returning to our former evil ways and provocations again.  
With all these we must all of us, (as God may require it at our hands, according to our several places and abilities, or as we are in favour with his heavenly Majesty) labour to become Intercessors, 
To which add 5. Intercession for others, or a standing in the gap, which must be done, 1. By Magistrates.  and to stand in the gap for the land, or place where we live, to turn away wrath from it: which must be done  
1. By Magistrates, chief and subordinate, who must both inquire into offences and punish the same. Good Magistrates have a chief stroke in keeping off, or in removing of wrath from a people. God never publicly judgeth by Pestilence or otherwise, but Magistrates first neglect their duty in judging. If they did unpartially execute God's judgements, God would not so immediately with his own hand judge us, or give us into the hand of merciless men, to be judged with their judgements.  

2. By Ministers.  2. By the Ministers of the word: who must stand in the gap, by a right discovery of sin and danger, and many other ways, and not be like the Prophets of Israel, which were like the Foxes in the deserts: ye have not, saith the Lord, 
Ezek. 13. 4●.5.  gone up into the gapps, neither made up the hedge for the house of Israel, to stand in the battle in the day of the Lord: yet thus much the Lord requires of his Ministers.  
3. By All: 
3. By all How?  which we must all strive to do, making up the hedge (for ourselves and others. 
1. By righteousness. )  
1. By becoming righteous ourselves, job 22.30. Gen. 18.32. and by seeking righteousness, Zeph. 2.3.  

2. Mourning.  2. By mourning for and bewailing the sins and dangers of the time and place where we live, Ezek. 9.4.  

3. Prayer.  3. By earnest prayer and intercession: so Abraham prevaled for Lot, Gen. 18. Lot for Zoar, Moses for the Israelites often, job for his friends, and David and his Elders for jerusalem; the destruction of which, after the death of seventy thousand else where, was by his repentance and intercession prevented, 1. Chron 21.14.15. etc.  
These particulars are large, and must be handled, God assisting, on their several and more proper grounds of Scripture: I will not farther burden this short text with them, contenting myself only here to point unto them, seeing the text itself implieth the use of such means as God hath appointed for the pacifying and averting of his wrath. Now the Lord give us hearts, wisdom and grace to make use of these means in time, both for his glory, and our own safety, bodily and spiritual. Amen.   
FINIS.   

The number of those that died at Newcastle, within the liberties, from the 7. of May, till December, 31. of the Plague, as followeth. 1636.  
MAy 7. to 14. 59 May 14. to 21. 55. May 21. to 28. 99 May 28. to june 4. 122 june 4. to 11. 99 june 11. to 18. 162. june 18. to 25. 133. june 25. to 2. of july. 172. july 2. to 9 184. july 9 to 16. 212. july 16. to 23. 270. july 23. to 30. 366. Aug. 30. to 7. 337. Aug. 7. to 14. 422. Aug. 14. to 21. 346. Aug. 21. to 28. 246. Septemb. 4. 520. Septemb. 4. to 11. 325. Septemb. 11. to the last of December. 908. The total is, 5027.   

Buried in Garth-side in Newcastle this present year, 1636. as followeth.  
May 30 to june 6 10 june 6 to 13 24 june 13 to 20. 19 june 20 to 27 34 june 27 to july 4 40 july 4 to 11 75 july 11 to 18 66 july 18 to 25 60 july 25 to August 1 60 Aug. 1 to 8 29 Aug. 8 to 15 17 Aug. 15 to 22 18 Aug. 22 to 29 13 Aug. 29 to Septem. 5 14 Septemb. 5 to 12 11 Septemb. 12 to 19 7 Septemb. 19 to 26 4 Septemb. 26 to Octob. 3 6 October 3 to 10 2 October 10 to 17 ● October 17 ● The total is 515.