GODS arrows, OR, Two Sermons, concerning the visitation of God by the Pestilence.  
Very profitable to be red at all times, but especially in the time of Gods visitation.  
By William ward Minister of the word of God.  Deut. 32. 23. 
I will spend plagues vpon them; I will bestow mine arrows vpon them.  
❧ London, printed by HENRY BALLARD.  
1607.   

TO THE right worshipful, Sir William Skipwith knight, and one of his majesties Iustices of the peace in the county of Leicester, the rich blessings of God, to his comfort in this life, and eternal salvation in the life to come.  
THese two sermons( right worshipful) were penned by me, at the instance of a near friend, presently after they were preached, but( I protest) not with a purpose ever to haue had them put forth in print. Notwithstanding, the party that hath them in possession, is grown so resolute, that they shall to the press,( how vnpollished soever) that I am compelled to yield thereto, though against my will, because I see no remedy. Onely thus much, I haue obtained, that they may go forth under your protection, to whom next under God, I am beholding, and from whom, together with your deceased father, I haue received maintenance, and under whom I haue spent my time by labouring in the Lords vineyard now full twenty and seven yeeres: persuading myself, that as you love the Word, and the teachers thereof, so you will vouchsafe to accept of this my little work, though simplo, yet agreeable to the sincere word of God, not so much respecting the workman far unworthy to undergo such a weight, as in regard of him who first opened my mouth, and made me able to deliver it to his people. And the rather for that, as the evangelist Saint Luke did of love,( being inspired thereunto by the holy Ghost) dedicate his book to the most noble Theophilus: so I, though no way by the abundance of Gods Spirit so enabled, yet according to that piece of a Talent given me of the Lord, haue out of that dutiful love I always bare towards you, presumed to commend unto you these abortive first fruits of my public abours by writing, presented like the widows mite into the treasury of your favourable tuition, to be protected from the poison of Momus and Zoilus, and others of that viperous brood. And thus I humbly take my leave, committing you to him who never leaveth his, &c.  
Your worships to be commanded in the Lord. William Ward.   

Gods Arrow.  
The first Sermon.  deut. Chap. 28. 
Verse 58. If thou wilt not keep and do all the words of this Law, that are written in this book; and fear this glorious and fearful name; The Lord thy God,  
Verse 59. Then the Lord will make thy plagues wonderful; and the plagues of thy seed, even great plagues, and of long continuance, and sore diseases, and of long durance.  
IN this book of Deuteronomy is set forth the wonderful love of GOD towards his church, with whom the lord from time to time dealt most mercifully, even for his own names sake, notwithstanding their manifold rebellious, and unthankfulness towards him: and therefore he did not onely bring them into the land of Canaan, destroyed their enemies, gave them their country, cities, and goods to possess, but also ordained laws for them, both concerning his divine worship and service, and also for the mutual dueties one towards another, threatening withall most horrible plagues and curses against them that break his commandments and laws, and promising blessings and goodness to them that observe and obey them.  
In these 2. Verses is set down a commination, or threatening of the judgements and curses of God.  
Where observe,  
First, against whom these judgements are threatened. viz.  

1. The Disobedient, namely them 
Disobedtent.  that do not keep and do all the words of this Law.  
2 Such as want the fear of Gods Name.   
Secondly, what maner of service the Lord requireth for avoidance of his judgements. viz.  

1 Not onely to hear, but also to ●… epe and do.  
2 Not to observe and do some ●… rt, but all the words of the Law.   
Thirdly, the cause of these judgements threatened, and that is,  
The not keeping of Gods comman●… ments, which is sin.  
Fourthly, the iudgments threatened.  

1 Plagues.  
2 Diseases.   
Which are aggravated by their ad●… cts.  

1 wonderful.  
2 Great.  
3 Soare.  
4 Of long continuance, even to ●… ir posterity.   
Fiftly, the author of these plagues, 〈…〉 Lord.  
First, against whom are these Iudg●… nts threatened? Against the diso●… ient, and such as will not keep and 〈…〉 all the words of this Law. It is 〈…〉 manner of the Lords dealing with 〈…〉 people to 'allure them to serve him, 〈…〉 offering his mercies and blessings ●… porall and eternal to them that obey his commandments: And al●… to threaten judgements, woes, curse●… and plagues against them that are di●…bedient: so Deut. 11. 26, 27. Behold, I 〈…〉 before you this day a blessing and a curse.〈…〉 The blessing, if ye obey the commandeme●… 
Deut. 30. 15, 16, 17, 18.  of the Lord your God, which I command y●… this day. 28 And the curse, if ye will 〈…〉 obey the commandments of the Lord yo●… God, but turn out of the way which I co●…maund you this day, &c. revel. 22. Bles●… are they that do his commandments, t●… their right may be in the three of Life, 〈…〉 may enter in through the gates into the( i●… 15 For without shall be dogges and ench●…ters, and whooremongers, and murther●… and Idolaters, and whosoever loveth or n●…keth lies. At the day of iudgement, shalbe said to the obedient which ha●… served God in this life, and made c●…science to keep and do all the words this Lawe, Mat. 25. 34. Come ye ble●… of my Father, inherit the kingdom pre●…red for you, from the foundations of the wo●… &c. But to the disobedient, Christ judge shall say, Depart from me ye c●…sed into everlasting fire, which is prepa●… for the divell, and his angels, verse 〈…〉 ●… s the Lord then offereth mercies and ●… essings temporal and eternal to them ●… at are obedient to his laws, so he ●… reatneth and poureth down venge●… ce vpon the disobedient. Reward and ●… euenge( saieth one) are as Gods two ●… te, which he sets on mans heart, to ●… ache him better: they are as two poy●… s of a clock, to make it strike; and ●… oe to that man, who neither the pro●… ises, nor threatenings, mercies, nor ●… dgements of God can amend, nor ●… ache better. In the beginning of this ●… apt the lord promiseth great and ●… mirable blessings to the obedient, and 〈…〉 the other side, he threateneth woes, ●… rses, and plagues, to the disobedient. ●… e promiseth the obedient, that keep ●… d do all the words of his lawe, that ●… ey shall be blessed in the city, and blessed ●… o in the field, blessed shall be the fruit of ●… eir bodies, the fruit of their ground, of ●… eir cattle, &c: Blessed when they go in, ●… d blessed when they come out, Deu. 28. 3, 4 〈…〉 6, 7. temporal blessings in this life, ●… d eternal in the life to come; yea, no ●… ortall mans tongue can express how ●… eat the blessings of God are to the oobedient: And contrariwise he pr●…nounceth curses, plagues, and iudg●…ments to them that do not keep a●… do all the words of his Lawe, all th●… curses of God shall overtake them, con●… vpon them, and cleave to them. Curse they shalbe in the town, and in the field 
Dou. 28. 15, 16. 17. 18. 21.  cursed shall be their basket, and their stor●… cursed shall be the fruit of their bodies, a●… the fruit of their land, &c. Cursed wh●… they come in,& cursed when they go out,& And Verse 21. The Lord will make t●… pestilence cleave to them, until he haue co●…sumed them, &c. Seeing then that G●… promiseth such and so great blessings them that keep and do his command●…ments, and threateneth such heavy curs●… to the disobedient; Let every one ta●… special care to frame his life accordi●… to the laws and commandments God. Woe to thee whosoever tho●… art, which makest but a mock of t●… commandements of God: It were bett●… for thee, if thou haddest never been born, 〈…〉 Christ said of Iudas. Mat. 26. or better th●… 
Mot. 16. 24.  God had made thee a venomous toad, then be accursed of God, cursed in this life wi●… temporal plagues, with strange sickn●… ses and fearful diseases, thy children which should be blessings and comforts unto thee▪ shall be curses unto thee, The curse of God shall be as a garment to cover 
Psal. 109. 18. 19.  thee, and as a girdle to put about thee, when thou girdest thy clothes to thee, thou girdest Gods curse to thee, the curse of God shall enter as water into thy bowels, and as oil into thy bones, thou shalt eat and drink Gods curse with every morsel of bread that thou eatest, and with every sup of drink that thou drinkest; a secret curse of God shall cleave to thee in every thing, and after this life ended, the curse of God shall remain with thee, and it shall bee confirmed unto thee from Christ his own mouth, at the resurrection, with a go ye cursed into euelasting fire. 
Psal. 50. 22.  &c. Oh consider this then you that forget God, least the lord tear you in pieces, and there bee none to deliver you. psalm 50. 22.  
Now as the judgements and curses of God are threatened, and shall fall upon the disobedient, namely, such as will not keep and do all the words of Gods Lawe: So also upon them shall the same plagues fall, which do not fear the glorious and fearful name of the Lord God, as I  told you in the second place, and now in order cometh to be handled.  
The name of God is diversly taken 
Exod. ●4. 5, 6. Rom. 1. 19. Psal 20. 1. 1. Sam. 17. 45, 49.  in the Scriptures, sometimes for the attributes of God, as his mercy, goodness, power, &c. Sometime for the Lord himself, as Gen. 12. 8. Abraham builded an Altar, and called upon the name of the Lord. Sometime for the name of God Iehouah, and so I take it in this place. 
Seuit. 24. 11.  This glorious and fearful name of God is many ways profaned, and vnreuerently abused amongst the wicked, whereby they draw down the plagues and judgements of God upon themselves, but most usually,  

1 In their idle and ordinary talk.  
2 In vain swearing.  
3 In false swearing to deceive.   
For the first, we ought not so much as think of, much less speak of that glorious name of God, but with fear and trembling. Leuit. 19. Thou shalt not defile the name of thy God, I am the lord, Sap. 1. 1. think reverently of the lord, and seek him in simplicity of heart. And in this chapter Deut. 28. 58. unto all the curses, judgements and plagues which the lord threateneth, as the curse at home, the curse abroad, the curse of sickness, of madness, of famine, oppression, captivity, &c. In the end, he addeth this as the chiefest: These and many more plagues the Lord will lay vpon thee, if thou do not fear the glorious and fearful name of the Lord, Psal. 8. O Lord our God howe excellent is thy name in all the world! The 
Aben Ezra.  Egyptians had a custom to swear by the head of their king, which oath whosoever did not perform, might not be redeemed from death by any ransom, because he despised the king: how much more then ought not we to name, or so much as once think of the name of our glorious God, but with fear and reverence? Exodus 20. Thou shalt not take the name of the Lord thy God in vain. As we must take heed of the error of the Anabaptists, so we must not take Gods holy name in vain, but use it reverently, with fear and trembling. But it is an ordinary thing with most men, to haue the Name of God continually in their mouths, when as( for the most part) they never think of him while they speak of him. How usual is it to say one to another, God speed you, God be with you, God help you, God sand you health, &c. when they haue no such thing in thought? Take heed then how at any time thou speakest of God, except thy tongue▪ and heart go together with fear and reverence, For as Ecclus. 23. A seruant which is often punished cannot be without some scar, so he that swear: ●● and nameth God continually shall not bee faultless. And let all good children say with david. psalm 72. 18. Blessed bee the Lord God, even the God of Israel, which onely doth wonderful things, and blessed be his glorious Name for ever.  
again, some do not onely so abuse Gods glorious Name in their idle and ordinary talk, but also by vain swearing do bind, almost every word with an oath, whereby also they bring Gods heavy judgements, woes, and curses vpon their own heads, yea, some cannot speak unless they swrare: It is their rhetoric, the vulgar poison of the world, and it is in the mouth of every child, for as soon as they can speak, they are able to hurl out any oath, as if they had been old practitioners. It is an horrible thing to see how this sin is used in all companies, the old man sweareth of custom, the young man in a bravery, the child by imitation, the Gentleman thinks his speech not gracious if he grace it not with graceless oaths; the poor man sweareth for necessity, the thief to cover his fault, and the strumpet sweareth to deny her sin. A vain swearer is worse then a thief, an harlot, or a slanderer: the thief often stealeth for necessity, the swearer stealeth Gods glory in a bravery, the harlot sinneth in the dark, the swearer openly: the slanderer hurts his neighbour, the swearer offends his heavenly Father. The soldier once pierced Christ with a spear. John 19. but swearers with their poisoned tongs break up all the wounds of Christ, and tread under their feet the blood of the covenant they are worse then the devill, who trembleth at the name of Christ, but they without fear or reverence do most horribly blaspheme it. A man is known of what hart he is by his swearing; for as the Apostle saint Peter was known to be of galilee, by his speech, Mar. 14. 70. so a man( because of the abundance of the heart the mouth speaketh) may know the children of God, the children of the world, and the children of the divell by their speech. Of the first david speaketh Psal. 84. Blessed are they that dwell in thine house, they will ever praise thee. Of the second sort John saith 3. 31. He that is of the earth is of the earth, and speaketh of the earth. And of the third the Prophet Esay saith, Esay 1. 21, 22. They fret themselves, and curse their Kings, and their gods. As he is an English man that naturally speaketh English, a Spaniard that naturally speaketh Spanish, and a French man that naturally speaketh French: so they that in their usual speech do praise God, are of God: they that speak most of earthly things, are worldly and carnal men: but they that use much swearing and cursing, are devilish, because their speech is alike. In the ancient Records of the Romans it 
johannes beets in preceptorio.  is remembered, that a certain adulteress having three sons, told her husband, when she lay on her death bed, that onely one of them was his, but which of them it was, she would not at any hand make known. At last, when the time came also that this man should depart the world, he bequeathed to his unknown son all his lands and goods, entreating his executors that they would use all the best means they could, to know which of them three was his natural son: the matter was brought before the judge, who calling to mind the wise fact of king Salomon concerning the two women that contended for the living child 1. Reg. 3. thought it good to make experience where Nature restend: and therefore gave sentence, that the dead body of the father should be bound upright to a stake, and that to every of the three children should be delivered a bow and an arrow, and each one of them should shoot his arrow at the dead body, with promise, that he which could shoot nearest the fathers heart, and pierce deepest into his flesh, should haue land, goods, and all. The two bastards( in whom was no spark of natural love) shot earnestly at him, but the third with reverence refused to shoot, abhorring to do so unnatural an action, and sharply reproved his brethren, for committing so filthy a fact, affirming that he had rather loose all, then do as they had done: whereupon iudgement was given that he was the dead mans onely and natural son, and the other two but bastards, and so enjoyed his fathers inheritance. Such bastards are they and no true children of God, which in their daily talk shoot out arrows of blasphemy at every part of Christ his sacred body, they cannot bear any natural love to Christ that so wound him with oaths, and shoot at his heart, nay, they are Gods enemies. Psal. 139. 20. Thine enemies( O Lord) take thy Name in vain. As the Salamander which way soever he goeth poureth out his poison, which maketh the herbs to whither; so there are some, who which way soever they go, do power out the poison of their souls. The seruants of Antichrist haue a mark in their right hand,& the 
revel. 13. 16.  seruants of the devill in their tongue: As the godly do glorify God, so these dishonour God: What hypocrisy is it 〈…〉 pray every day that Gods Name ●… ay be hallowed, and yet daily to blas●… heme it, a son in profession and a re●… ell in practise: But let our seasoned ●… péech, and reverent using of Gods ●… ame witness with us, and for us, that ●… e are the children of God, and let our ●… ea, be yea, and our nay, nay, lest we fall ●… unto temptation, and snares of Satan, and so in the end bring an heavy iudgement vpon ourselves.  
Thirdly, the glorious and fearful name of the Lord God is vnreuerently abused among the wicked by their false swearing to deceive, Heb. 6. 16. God hath appointed an oath as an end of all controversy, and a seal of the truth. But false swearers take the seal of God,& counterfeit it. He that counterfeits the seal of a prince is worthy of death: then what of him that taketh the seal of Gods name to confirm a lie withall? It was a miserable thing that the Iewes required not Iesus, but Barrabas, a thief and a murderer: So perjured persons renounce Iesus Christ,& the hope of salvation, the kingdom of God, and all they regard not so much the safgard of their own souls, as the favour of some mortal man, and as Iudas sold Christ for thirty pence, so they renounce Christ Iesus and the kingdom of heaven for a sum of money, or worldly commodity.  
This swearing falsely, to deceive, is too common a sin: As the Cretians were said to be all liars, Tit. 1. 12. so for the most part, among us, all are swearers, to gain by it. This is too usual a sin in shops, fairs, and markets, and I would God no where else. That which is so gotten, hath a fearful curse vpon it. Maisters will teach their seruants to swear for gain, and such bring in most profit. 2. Sam. 23. When david lusted for water of the well of Bethlehem, the three Woorthies broke into the host of the philistines, in danger of their lives, and drew water out of the well of Bethlehem, and brought it to david, who would not drink thereof, but powred it out for an offering to the Lord, saying, O Lord, be it far from me that I should do this, Is not this the blood of the men that went in indemnify of their lives? Therefore he would not drink of it. If david would not drink of the water that was fetched with danger of those mens lives, wilt thou eat and drink of that which is gotten with danger of the soul of thy child, seruant, or their own soul? Let men take heed, swearing falsely to deceive is but mad sport, whereby mens souls are endangered, but it is so common that it sheweth how few take care for their souls. It would make a mans heart quake to here how the wicked, when they seek to deceive them with whom they deal, will swear and take God to witness. 1. Samu. 28. Saul going to the witch to deceive, put on other apparel: So men purposing to deceive, take on them the name of God as a cloak: Woe to thee then whosoever thou art, that so takest Gods glorious Name into thy mouth to confirm a lie withall, thereby to deceive thy neighbour, God will make thy plagues wonderful, great, and fearful.  
Further, I observe that as the name of God is many ways vnreuerently abused, so the lord will sand down judgements, woes, and plagues vpon them in this life, and eternal curses in the life to come, which do not with great fear and reverence use the glorious and fearful Name of the Lord. Exod. 20. 7. The Lord will not hold him guiltless, that taketh his name in vain. If all the iudges and courts on earth acquit him, God will condemn him. It is a fearful and venerable name. Ecclus. 23. 11. He that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house. If gun-powder be strawed in an house, there is danger of burning, but when there is a swearer in an house, there is the curse of God more dangerous and ready to take fire then any gun-powder, which will consume the house, and bring it to utter ruin. 
Zach. 5. 1, 2. Hag. 2. 11.  Ierem. 23. 10. Because of oaths the land mourneth, swearing ever brings a iudgment with it: The Law and commandement of God by Moses was, lieu. 24. That the swearer should be stoned to death. 2. Reg. 19. 35. One Angel in one night destroyed in the host of Senacherib, one hundred fourscore& five thousand men for this sin of blasphemy. And not onely the judgements and curses of God belong to this sin in this life, but also eternal torments in the life to come except they repent with zachary the Prophet foreshowed, Zach. 5. 1, 2, 3. who in a vision from heaven saw a flying book, the length whereof was twenty cubits, and the breadth of it ten cubits, wherein was written curses against swearers, and that the curses should enter into their houses and consume them with the timber and stones thereof. You see how great and fearful a flamme a blasphemous tongue kindleth, Iam. 3. 5. If then God sand down such wonderful plagues on them which do not with great fear& reverence use his dreadful name, then( beloved) it cannot be denied but that this present iudgment of God by plague and pestilence is justly fallen vpon our English nation: For( alas) how often, and how rashly is that fearful& glorious Name of God blasphemed among us? Some think there is no grace in their words, if they be not embossed with damnable oaths,& notwithstanding, who trembleth at it? Nay, who almost reproveth it? The Iewes rent their garments, Mat. 26. 65. when they heard Gods Name blasphemed, but who among us sheweth any token that he is discontented with it? If Pilate an Heathen man, who knew 
John 19. 7.  not Gods word, was strike with fear at the hearing of the name of the son of God: No doubt Pilate shall rise up in iudgement against many among us, who without all fear and reverence rend the Name of God in pieces by cursed swearing and blasphemy, and toss that dreadful Name of God in their mouths, as a football is tossed too and fro on the plain ground. Some marvell to see worships, houses, and lands translated to strangers from the ancient owners: marvell not at it, there are many houses wherein that fearful and terrible Name of God is seldom remembered, unless it be to Gods dishonour, and therefore Gods vengeance doth watch for their destruction, and a secret curse remaineth in their houses; God will make their plagues wonderful, and the plagues of their seed, till he haue utterly destroyed them from off the face of the earth: Others wonder to see this man or that suddenly strike dumb, and deprived of speech, even in time of their health: If thou wonder at it, glorify God in thine admiration, for it standeth with Gods iustice that wherein a man sinneth, therein he shall be punished: and therfore as to the rich glutton, Luke 16. who sometime had his choice of drink and dainty fare, but abused it, a time came( by Gods just iudgement) when he would haue been glad of a drop of water to cool his tongue: So it is a just thing with God that they which abuse their speech by swearing and cursing( which is a gift that no creature but man hath) should in their life time be deprived of speech, and left dumb as brute beasts, that others might see& fear, and by their example take heed how they do vnreuerently use Gods sacred Name. Some again think it strange that God doth at one time threaten us with sword, at another time punished us with dearth& famine, and eftsoons with fearful plague and pestelence, as at this present; but let them think it more strange that God doth not rain fire and brimstone from heaven vpon us, as he did vpon Sodom and Gomorrah, Gen. 19. or that the earth doth not swallow us up quick, as it did Corah and his company, Numb. 16. 32, 33. for our beastly and blasphemous swearing, and vnreuerent trampling of Gods fearful Name under our feet. Take heed then whosoever thou art, how by thy filthy swearing, thou blowest at the coal of Gods curse, and kindlest the wrath of God as a fire to consume thee, and thy posterity; And as thou tenderest the glory of God, the salvation of thy soul, or wouldest haue these present iudgments of God removed, or taken away from us, repent thee of this and other thy sins, that God may command his punishing Angel to stay his hand.  
Hitherto you haue heard how God threateneth iudgments, first, against the dissobedient, and secondly, against such as do not fear that glorious and fearful Name, The Lord God. Now in the second general place you shall hear what maner of service the Lord requireth for the avoidance of his judgements, and that is, That we do not only héere, but also keep and do all the the words of this Law.  
They that would haue the splendent beams of Gods mercies to shine vpon them, and the woes, curses, and judgements of God removed from them, must not onely make an outward show of hearing the Law of God, but are bound to keep and do all the words of this Law. For manifest proof of which doctrine, though the Spirit of God sets down sufficient of this in the 28. of Deuteronomy, and Leutt. 26. yet I 
Deut. 26. Deut. 28.  will add thereunto that in Esay 1. 19. If you consent and obey,( he saith not simply, if you hear) you shall eat of the good of the land: But if you refuse and be rebellious, you shall bee devoured with the sword, for the mouth of the Lord hath spoken it. The wicked world in the daies of Noah, no doubt heard him speaking unto them the truth from God, but because they did not also keep and do the words of Gods Lawe, the iudgement of God fell vpon them by a general flood. The people of Sodoma often heard Lot, but their hearing was to their further comdemnation, because they did not observe and do that they heard. The Iewes, the people of God had Prophets, and good men sent unto them, to call them to repentance, yea, Christ Iesus and his Apostles, but what they heard, served but as a witness against them, because they yielded not obedience to that they heard, the judgements of God fell vpon them in most fearful maner, and God made their plagues wonderful,& the plagues of their seed. The wicked and reprobate ones may hear the word, and talk of the word, but the keeping and doing of it is onely proper to the elect children of God. When the Nineuites repented, It is not said, Iona. 3. that God saw or respected their words, or outward show, but their works. The Iewes had good words enough in their mouths, though they wanted good works. Ierem. 7. 4. Templum Domini, templum Domini, the temple of the Lord, the Temple of the Lord, wee haue the temple of the Lord, and we haue Abraham to our father, Matth. 3. 9. when as 
Matth. 3. 9.  they did nothing suitable, but contrary to their words, much like many hypocrites now a dayes, who( for the most part) seal up all their sayings, and daub up all their doings with an In truth, whereas often there is no truth, neither in their words nor deeds. If words and outward show would haue served the turn, then the pharisees had 
Mat. 6. 5, 16.  been the onely men, for they prayed in the streets, disguised their faces when they fasted, and yet Christ brands them for hypocrites, Mat. 23. and he speaks 
Mat. 23. 13, 1● 15, 23, 25.  to all in general. mat. 7. 21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Many good works shalbe found in hell, but good works done in faith, go all to heaven. They shall leave their hearing and talking behind them, but their practising and walking, and good works do follow them. revel. 14. 13. and therefore the Apostle exhorts us 
1. Pet. 1.  to make our election sure by good works. We haue had the gospel preached amongst us now full forty and eight years, in more plentiful sort then ever heretofore, but( alas) what effect worketh it among the greatest number? Sin never more abounded, the Gospel hath many hearers, but few followers: many talk of it, but few walk after it. Take heed then of hypocrisy in Gods worship and service, thou mayest blind mens eyes with outward shows of holinesse, but God seeth thine heart. We say, It is ill halting before a créeple, but it is worse dessembling before God. In many places citizens and townsemen desire to haue much preaching, but too few make conscience of practising: never any age wherein there was more seeming and less being; but take heed, God looketh further into thee then all the world besides, not onely into thy words and works, but also even into thy heart, whence thy words and works do flow: And at the iudgement God will not give sentence according to thy outward show in hypocrisy, but according to the works which thou hast done. God will not examine thee how many sermons thou hast heard, but how much thou hast practised of that thou hast heard, and thy conscience shall answer either for thee, or against thee. moreover, you shall see some hypocrites and dessemblers in Gods worship and service, sometimes more zealous in outward profession then the children of God, talking so godly, and making it so godly as if they were some petty saints dropped down from heaven, when as indeed, they make no conscience to keep and do all the words of Gods Law. Some of them in outward profession almost as hot on the spur as Baals Priests, 1. Reg. 18. 28. who in their blind zeal cut themselves with knives and launcers, or as the Donatistes, who about 420. years after Christ, for zeal killed themselves as men not worthy to live, and so laboured to strive for God, they strove against God: Such wee haue some who in a blind zeal run up and down to hear the word, as if there were a famine of the word in the land, because( forsooth) they would seem to be more religious then others, but look into their lives, and 
2. Pet. 2. 17. Iude 12.  you shall find many hallow trees without fruit, clouds without water, and carried about with a tempest, to whom the black darkness is reserved for ever. As david, a man otherways zealous for Gods glory, by his gross sins of adultery and murder made the enemies of God to blaspheme, 2. Sam. 12. 13. So the Name of God, and the word of salvation is evil spoken of among the wicked by their means which are zealous in profession, but practise nothing, save that which is nought, and by their bad example, and looseness of life many poor souls are endangered of their salvation, for simplo men are sooner drawn to God by the good works that they see, then by the good words that they hear. look into the outward face of the Church, especially of the Popish seeming Church, and you shall see Ananias renting his clothes, Mar. 14. 63. and taking on with himself at the hearing of such words as seem to sound like blasphemy or heresy, with an outward zeal of Gods glory, and yet buying a bishopric for money, and who will not be bold to do as such a one doth? You shall see Herod, Mar. 6. 20. hearing John Baptist preach, and yet make no conscience of adultery nor murder, you shall see the pharisees, under a culour of holinesse, Mat. 23. 14. tithing mint, and comine, and curious in trifles, and leave weightier matters of the Lawe: you shall see some zealous hearers, but mere hypocrites, usurers, adulterers, slanderers, backbiters, busy bodies, crafty dealers, dessemblers with God and man, as full of malice, as a toad is full of poison. It is our duty to talk 
Deut. 6. 7.  of all the words of Gods Law at home and abroad, when we lye down& when we rise up,& to hear the word reverently, because faith cometh by hearing, and we must be begotten by the immortal 
Rom. 10. 17.  seed of the word of God: Notwithstanding, they that seem zealous, and are but bare talkers and hearers of the word, without practising and doing all the words of Gods law, are so far from pleasing God, or pacifying his anger when it is once kindled, that they are means to increase his vengeance, and to bring down more fearful plagues, because God will not be dallied withall 
Acts 5. 3, 9.  in his worship and service; and therefore to them, who at the day of Iudgement shal say to Christ, that they 
Mat. 7. 22, 23.  haue prophesied by his Name, and by his Name cast out devils, and done many great works, he shall answer, I never knew you, depart from me ye that work iniquity: Let then the fruitless naked zeal of hypocrites in Gods worship and service serve as spurs in our sides to prick us forward, and make us earnest to keep and do all the words of Gods Law, that so God may be glorified in us, and his fearful iudgments removed from vs. And let this serve as a looking glass for all carnal gospelers, and dissembling hypocrites, which deceive the world with shows, and themselves with shadows. Mat. 4. Satan combating with Christ, thought 
Mat. 4. 3, 6.  all sure enough when he had got Scriptures by the end: so many think they are half way at heaven, if they can get a Bible under their arm, and make an outward show of zeal to here the word, though they shift over the practising of it to others, and themselves sleep all the Sermon while: but for all their outward zeal and hearing much, the curse of God shall cleave unto them, yea, and the greater shalbe their condemnation, if they do not also keep and do all the words of Gods Law. 1. Samu. 28. 14. Saul thought that Satan was Samuel, when he came in likeness of Samuel; so some think that all are Saints, that seem in the congregation as Saints: But( alas beloved) there is many a Satan in life that seemeth a saint in show, but maketh no conscience to keep and do all the words of Gods Law. If then we would haue the punishing Angel to hold his hand, and the plagues to cease, wee must not haue Iacobs small voice, and Esau his rough hands; wee must not be like watermen, who row one way, and look another, talk this way and live the contrary, curious in other mens lives, and careless in our own: we must not bee like foolish proud Merchants, who make a little show outward, but haue empty stoorehouses within: Nor like the Pharisees, who seemed excellent men till Christ vncased them: neither must wee think that true Religion consisteth in a talkative show of a mortified profession unless wee think to go to heaven only in speculation, but we must keep and do the Law of God, we must be of another temper then hypocrites are: we must not double with God, nor dissemble in his service. Apo. 14. 5. there should be no guile in our mouths; heart, and tongue, and hand should go together, Psalm. 45. The Kings daughter is all glorious within. Esay exhorting the people to true repentance for the avoiding of Gods judgements saith not, learn to speak well, to hear much, or to hid a wolf in a shéepes skin, or learn to cloak a bad life under a good profession: but he saith, Esay 1. 17. learn to do well, apply yourselves to equity. It was our saviours rule, John 10. 25. The works that I do, shall testify of me. And this should be a rule for every member of Christ, By their works you shal know them.  
again, as it is our duty( for the avoiding of Gods judgements) not only to here, but also to observe and do the words of Gods Law: So further the Lord requireth the performing and keeping not of this, or that part, but of All the words of this Law. Iam. 2. 10. whosoever shall keep the whole Law, and yet faileth in one point, he is guilty of all. Let us then cleanse ourselves, 2. Cor. 7. 1. from all filthiness of the flesh and spirit, and grow up unto full holinesse in the fear of God. For wee must bee cleansed within and without. 1. Pet. 1. 15. As he which hath called you is holly, so be ye holly in all maner of conversation. God giveth no man liberty to sin in the least degree, the reasons hereof are. First, because all sin fighteth against the soul. 1. Pet. 2. 11. I beseech you as pilgrims and strangers abstain from fleshly lusts, which fight against the soul. every sin fighteth against the soul, and therefore we must abstain from all sin, and not sin in the least degree. Secondly, because sin maketh a separation between God and vs. Esay 59. 2. Your iniquities haue separated between you and your God, and your sins haue hide his face from you, that he will not hear. Iere. 5. 25. Your iniquities haue turned away these things, and your sins haue hindered good things from you. Thirdly, because every sin doth purchase Gods wrath. Psal. 5. 4, 5. For thou art not a God that loveth wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight, for thou hatest all them that work iniquity Rom. 1. 18. The wrath of God is revealed from heaven against al unrighteousness and ungodliness of men, which withhold the truth in righteousness. Our sins do bring down Gods wrath and judgements by famine, sword, plague,& pestilence and therefore if we would be delivered from these iudgments which lately in fearful manner lie vpon us, we must make conscience to keep and do All the words of Gods Law. This doctrine also serveth to reprove them that are careless in sin, and make no bones to commit sin even with greediness, we should pull such as it were out of the fire. Iud. 23. For sin is as dangerous to the soul as fire is to the body. moreover, we should avoid all occasions of sin, and use all good means to keep us undefiled therwith, to frequent good company, and avoid bad, for if we be careful to shun such places and persons as are infected with the plague, and to use all preservatives against it, then much more against sin, which is the plague and poison of the soul. Lastly, this serveth to condemn the sinful shifting which some use to make from one sin to another: I haue been an adulterer( will some man say) but I thank God, I haue left that sin, and now I am but a little covetous, &c. But as one poison is enough to destroy the body, so one sin is sufficient to condemn the soul. We must not do as Saul did, who being sent to destroy all the Amalekites. 1. Sam. 15. 3, 9. spared their King Agag, and the better sheep and oxen, and the fat beasts, and the lambs, and all that was good, that they would not destroy, but all that was vile and nought worth, that they destroyed: So we must not think it sufficient to cast away one sin, or a few sins, but we must destroy our fat sins, our profitable sins, our pleasant sins, and all. If we would haue our land cleansed from infection of plague and pestilence, we must labour to cleanse ourselves, first, from all filthiness of flesh and Spirit, we must keep and do not this or that 
1. Cor. 7. 1.  part, but all the words of Gods Lawe. God giveth no man liberty to commit the least sin: and therefore as we would haue all parts glorified, so we must also first haue all parts sanctified, &c.  
Finis prioris concionis. Laus Deo.   

The second Sermon.  
YOU haue heard in the former sermon. First against whom the Lord here threateneth plagues, and judgements, viz. the disobedient, and them that fear not his glorious Name. And secondly, what maner of service he requireth, for avoiding of his judgements, namely, not onely the hearing, but also the keeping and doing of his Law, and that not of this or that part of it, but of all the words of his Law.  
Now cometh the third general part to bee handled, which doth show the cause of the judgements of God threatened, and now fallen vpon us,& that is, sin, or the not keeping and doing of al the words of Gods Law. But first let me answer one objection which may hence arise. Some man may say, Why doth God threaten temporal plagues and punishments in this life, and eternal torments in the life to come against those that do not observe and do all the words of his Law, whereas( Christ onely excepted) no man can, nor ever did perform and do the whole law so perfectly and absolutely as God requireth at our hands? To this I answer: The Lord requireth nothing but what we are bound to do, and that wee might haue done had not Adam sinned: And therefore considering the corruption of our nature, we ought to aclowledge our frailty, and to call vpon God by faithful prayer, that he would vouchsafe by his holy Spirit to direct us how to frame our lives according to his Law, and accept of us in Christ and for his sake, who hath fulfilled the Law for vs. And although the best Saints of God be far short of that perfection which the Lord requireth, yet let it bee our comfort that the Lord accepteth of our willingness, and desire to do that he commandeth: So he accepted of Abraham, Gen. 22. 10. And so also will he 
Gen. 22. 10, 11 12.  accept of all Abrahams children: For though Abraham did not sacrifice his son yet his willingness to haue done it at Gods commandement, was accepted as if he had done it: So if thou haue a willing mind, and unfeigned desire to keep and do all the words of Gods Lawe, though thou come much too short of it, yet the Lord will accept of thy willing mind& unfeigned desire to do it, as if thou hadst done it. Nehem. 1. 11. But will 
Nehem. 1. 11.  a willing mind& unfeigned desire serve the turn? Yes, If thou labour to walk in the fear of God, and desirest more faith, when thou hast not so much as thou wouldest haue: If, I say, thou desirest in thine heart, not to offend God, feelest wants in thyself, thirstest to do better,& feelest an inward grief the thou canst do no better, thy willing mind being above thine ability, doubtless God doth accept of thee as if thou haddest kept and done al the words of his Law. 2. Cor. 
2. Cor. 8. 2, 12.  8. If first there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not. If a father willing to prove the obedience of his child, should bid him go,& fetch such a great stone, which he knew well enough he were not able to move, much less to carry, the child should go and struggle with it, and finding that he could not by any means do it, should return to his father, and tell him, Father, I haue done what I am able, and used all my strength, but it will not be: What father is it, that will not accept of his chiids willing mind and endeavour, as if he had done it? So our heavenly Father accepteth of our willing and obedient mindes, though we be not able to keep and do all the words of his Law.  
But to our purpose, What is the cause of Gods judgements? sin, for it doth kindle the wrath of God as a fire, and brings down his judgements. Lam. 3. 39. Man suffereth for his sin. Psal. 
Lam. 3. 39. Psal. 107. 34.  107. 34. A fruitful land maketh he barren, Why? for the wickedness of them that dwell therein. Yea, sin is so filthy a thing before God, that it is said to defile the earth. Gene. 6. 12. God looked vpon the earth, and behold, It was corrupt, for all 
Gen. 6. 12. 1. Reg. 8. 35.  flesh had corrupt his way vpon the earth. 2. Pet. 2. God created the Angels in singular 
2. Pet. 1. 4.  perfection, yet when they committed sin against God, all his love was turned vengeance, he cast them down into hell, and delivered them into chains of darkness to be kept unto damnation. Gen. 1▪ 26. God created Adam and Heuah, 
Gen. 1. 26, 27  placed them in paradise, subjecteth all creatures unto them, joined them in marriage, blessed them, and performed all tokenes of love unto them; Adam committed but one sin, and that by his wives procurement, no sooner had he done it, but friendship was broken between God and him, God cursed him, and cast him out of Paradise. Num. 20. 
Num. 20. 12, 24.  Moses and Aaron men highly in Gods favour, yet when as at the wilderness of sin they doubted of the miracle promised by God, though they repented, yet God answered them, Because you haue dishonoured me before the people, and not believed me, to sanctify me in the presence of the children of Israel, therefore you shall not bring this people into the land which I haue given them. 2. Sam. 11. david a 
2. Sam. 11. 4.  man after Gods own heart committed adultery, but what came of it? though he bewailed and repented his sin all the dayes of his life after, with many a sigh and bitter tear: yet notwithstanding, as he had brought shane vpon an other mans wife, so he saw shane vpon his own children while he lived: Ammon, one of his sons, committed incest with his own sister Thamar. 2. Sam. 13. 28. absalon and other of Dauids sons killed 
2. Sam. 13. 1, 14. 2. Sam. 13. 28, 29, 32.  his brother, Ammon for that filthy fact. The same absalon, not long after drove his father david out of his kingdom, and most impudently lay with his fathers wives, whereupon 
2. Sam. 15. 7, 8. 2. Sam. 16. 21.  followed horrible slaughter among the people, and sharp battle, wherein absalon, and many thousands more were slain.  
If God so punished his déerest children in this life for sin, what haue we deserved which do multiply our transgressions, and heap one sin upon another, how can it bee but God must needs make our plagues wonderful? Nay; sin doth not onely bring Gods judgements in general, but also more particularly, it is the cause of plague, pestilence, sicknesses and bodily diseases. Ierem. 21. 6. For 
Iere. 21. 6.  sin( saith the Lord) I will smite the inhabitants of jerusalem, and man and beast 
Exod. 9. 10.  shall die of a great pestilence. Exodus 9. God brought vpon Egypt botch, blayne, boil, and grievous diseases vpon the people for their cruelty towards the 
Leuit. 26. 25.  Israelites, and contempt of the Prophets. Leuiticus 26. 25. The lord threateneth the sword, sickness, and 
2. Reg. 5. 27.  pestilence vpon the people for their sins. 2. Reg. 5. 27. Gehesie was plagued with the leprosy of Naaman the Syrian, 
Psal. 38. 3.  for his covetousness and bribery. Psal. 38. 3. david confesseth that Gods hand was heavy vpon him for his sin, and that he had no rest in his bones by reason of his iniquities. John 5. 14. Christ having healed him that 
joh. 5. 14.  was diseased thirty and eight yeeres willed him to sin no more, least a worse thing happened unto him: Signifying, that the cause of his sickness was his sin. Let us not impute this present heavy Iudgement of God vpon us to any secondary causes, but let us aclowledge our sins to bee the cause of it. Let us say with Iosephs brethren, Genesis 
Gen. 42. 21, ●2  42. 21. Wee haue sinned, and therefore this trouble is come upon vs. And let every one look into himself, and say, as Micha. 7. 9. It is my sin that hath procured 
Micah 7. 9.  this. Some say, It is Londons sins that hath brought this iudgement vpon them and us: I say, not they onely, but we as well as they haue sinned, and deserved this and worse then this, and except we repent we shall all likewise perish. There is no sect nor sort of people 
luke. 13. 2.  can excuse themselves: look amongst men of worth and wealth, and you shal find many of them contemners of the word, given to oppression, prodigality. 2. Tit. 3. 4. Louers of pleasures 
Tit. 3. 4.  more then louers of God. look into the clergy, and you shal see some careless, some idle, some ignorant. Many lawyers, more respecting gaiue then Iustice, mayntaining the falsest cause for money, and promising the poor clients that all shall be well for them, till they haue emptied their purses of coin and themselves of honesty. Artificers, tradsemen, buyers, and sellers, what is more common among them then fraud, and deceit, swearing, lying, and forswearing,& setting conscience behind the door, In a word, sin so aboundeth among all sorts of people that jonas was 
jonah. 1. 8, 12.  never better known to be the cause of the tempest, then sin is known to be the occasion of this present iudgement of God vpon vs. If then we would haue Gods wrath pacified, and his plagues turned away from us, we must first turn from our sins, and make conscience to keep and do all the words of Gods law, else God will not haue done with us yet, Lam. 3. 40. we must every one of us, search and try our own ways and condemn ourselves guilty of sin, and be truly converted unto 
1. Cor. 11.  God, which if we do, then, Psal. 91. 7. 
Psal. 91. 7.  A thousand shall fall beside us, and ten thousand on our right hand, but it shall not come nigh vs. And thus much concerning the general cause of this heavy judgements of God.  
The Scriptures do also mention certain particular sins, for which God threateneth& inflicteth the plague and pestilence vpon the people. And first, I find that the want of worshipping and serving of God is one special sin that bringeth his fearful iudgement. Exod. 5. 3. Moses and Aaron came 
Exod. 5. 3.  to pharaoh, and required that the people might go three daies journey into the wilderness, and sacrifice to God, least he brought the pestilence or sword. If want of worshipping and serving of God be one cause of the pestilence, then such profane wretches amongst us as had rather do any thing then come to Church to serve God, are as cart-ropes to draw down the plague vpon this our English nation. And, as the Iewes 
Esay 5. 18. Mat. 27. 25.  cried. Mat. 27. 25. His blood be on us, and vpon our children: So the sin of such profane wretches crieth for vengeance vpon themselves, and vpon the whole land. Let us look into ourselves, and see what could and careless coming to Church there is no Sabbath daies: some lye in their beds, some about their ordinary businesses, others follow vanities, whoring,& drunkenness, vpon the Lords day, no threatening will prevail with some, sometimes not half the people in a parish present at holy exercises vpon the Sabbath day, so hard a thing it is to draw them to the means of their salvation. seeing then that want of worshipping and serving of God bringeth the plague, howsoever hitherto wee haue been negligent, let us now be diligent in serving of God, that so the punishing Angel may cease. Exod. 23 25. Thou shalt serve the Lord thy God, 
Exod. 23. 25.  and he shall bless thy bread, and thy water, and I will take all sicknesses away from the mids of thee. To serve God should bee our chiefest delight, that so we may bee made partakers of Gods blessings, and haue his judgements removed from vs. he that serveth God, shall not 
Mat. 6. 33.  loose his reward. It is never with God as it is sometimes with men, A young Seruing-man, an old beggar; But it may be our comfort, that if we serve God, he will never forsake us, nor leave us comfortless, Nay, though the devill turn all his power loose at us, they shall not be able to hurt vs. psalm 91. He will deliver us from the snare of the hunter, and from the 
Psal. 91. 3, 6, 7.  noisome pestilence: Wee need not to fear the pestilence that walketh in the darkness▪ nor the plague that destroyeth at the noon day, &c. Let every householder then study to bee like Cornelius, 
Act. 10. 2.  acts 10. 2. who served God with all his household, And say as did Ioshua, josh. 24. 15. I and my house will serve the Lord. And let all mistresses 
josh 24. 15.  and dames say with Hester. I and my maides will do the like. And as joseph 
Hest. 4. 16.  and Mary went every year to jerusalem 
Luk. 2. 4●.  with all their household, to serve God: So let all godly householders with their whole families every Sabbath day resort to the Church, to serve God: And as you would haue your own work and business done vpon the work dayes, So be as willing, nay, a great deal more willing and forward to further, and no way to hinder the lords work on the Sabbath day. But( alas) too many now a dayes are like pharaoh, who had something else for the Iewes 
Exod. 5. 6.  to do when they should haue served God: So many of our householders haue one business or other for themselves, and seruants when they should go to Church: Such men are means to bring vngeance vpon themselves, and others, whereas on the other side they that serve God haue promises of temporal blessings in this life, and eternal in the life to come.  
An other particular sin, and so a cause or means to bring the plagues is contempt of the Ministers of the word, the Ministers are name in the Scriptures by name reverent and high titles, and specially they are called Angels, and ambassadors of God. Apo. 1. 20. 2. Cor. 5. And therefore it is not a calling 
Apoc. 1. 20. 2 Cor 5. 20. Gal 4. 14.  to be contemned, but an excellent thing to be an angel or Messenger of God. Christ Iesus was so called, The angel or 
Mal. 3. 1. Apo. 10. 1. Apo. 14. 17.  Messenger of God to the Church. Mal. 3. 1. Apo. 10. 1. The office of an ambassador is an excellent office, even when they are sent from an earthly Prince; And therefore howsoever the lords ambassadors be lightly and slightlie esteemed of, nay contemned, and nought set by among the wicked, yet among good men, and such as fear God, and love God, as Obadia did. 1. Reg. 18. 
1. Reg. 18. 3, 4.  they are, and ever haue been highly accounted of, at least ways for his sake whose message they bring, and vouchsaffeth to grace them with such high titles. When Obadia saw that wicked Iesabell hated and persecuted Gods Prophets, he, both with danger, and to his great charges, found means to preserve them, hide them, and fed them, because they were the lords ambassadors: But now Obadia is dead and gone, and haue left few behind him that haue the like care, but for the most part carry a contrary disposition, and therefore no marvel if God make our plagus wonderful. Few in these sinful times haue any care to give or consecrate their sons to God, as Anna did, 1. Sam. 1. 
1. Sam. 1. 28.  28. and to place them in the service of God, because( for the most part) they want both their due maintenance and reverence, Nay, many think it a disgrace if their child or kinsman be a Minister, but Christ Iesus the Lord of all, Heb. 1. 2. accounted it no disgrace to bee 
Heb. 1. 2.  of this calling, neither the Apostles of Christ, to whom though the Ministers of this age be not comparable in spiritual graces, yet in this one thing they are the Lords ambassadors as well as they, and therefore not so basely to be esteemed of, 1. Cor. 4 1. But as the ministers of Christ, and disposers of the secrets of 
1. Cor. 4. 1.  God: Because we are not ashamed of the Gospel of Christ, Rom. 1. 16. nor of 
Rom. 1. 16.  his message whose ambassador wee are. Though a man be never so simplo, yet if he be admitted to be the ambassador of an earthly Prince, every man will reverence him, and who dare contemn him? So though a man bee never so mean, poor, or beggarly, yet when he is allowed to be the Messenger of Christ Iesus, and able to deliver his Message in any good sort, he ought not to be contemned, for so Christ is despised in him. If a man for his son or kinsman be preferred to princely or Lordly state as joseph was in Egypt, Gen. 41. or as Mordecai was in Ahasuerosh his Court, easter 6. or in favour 
Gen. 41. 40. easter 6. 11. Dan. 2. 4●.  with the King as Daniel was, Dan. 2. 28.  
All men with cap and knee will reverence such a one, and account him happy, yea, a happy father that hath such a son, and happy he that hath such a kinsman: But they see it not that it is a thousand times more happy to bee the Messenger of God: This is such an excellent calling and profession, that no man is sufficient for it, And therefore the name of an Apostle and bishop is at tributed to Christ. Heb. 3. 1. Heb. 8. 1, 2. what a blessed thing is it to be joined 
Heb. 3. 1. Heb. 8. 1, 2.  with Christ in such an high preferment? If it were an honour to josuah to bring the people into the land of Canaan, what an excellent thing is it to conduct the people of God into the heavenly Gaanan and celestial jerusalem. It goeth hard with the poor Ministers of the gospel, and Messengers of Christ, when for doing good they shall reap contempt at their hands of whom they should be much set by. physicians that cure the sicknesses and diseases of the body are honoured; and highly esteemed of. soldiers that defend the land, should be much made of; but the Ministers that cure the sicknesses of mens souls, feed them with the heavenly Manna, and arm and defend them against Satans assaults, if they be not regarded, they haue the more wrong, and the sharper w●ll Gods arrows be against the unthankful people. Xerxes, mourned and wept▪ when he cosidered that of so populous a●… army not one should be left alive, within an hundred yeeres: But if Christ b●… condemned and barrabas delivered, if good men be contemned, and bad men esteemed of, few good men will shortly be left in the world, and the judgements of God for such contempt will cause us to sorrow, mourn, and weep, and bring heavy judgements vpon vs. The contempt of the ambassador, is the contempt of the Prince, and to despise or basely to esteem of Gods ministers, is to despise God himself. luke. 10. 
Mat. 10. 40. Luk. 10. 16.  He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. When the Messengers of King david had their skyrts and beards cut off, 2. Sam. 10. he took it as his own reproach: 
2. Sam. 10. 4, 7  And if the Messengers of God be contemptuously or vnreuerently received, not man, but God is despised. When the people refused Samuel, 1. Sam. 
1. Sam. 8. 7.  8. 7. God said, They haue not cast thee away, but they haue cast me away. If a man should haue told the Iewes that they despised God, when they contemned his Prophets and Apostles, they would not haue believed it, but men in resisting Gods ordinance, resist God, Ezek. 3. 7. This people will not obey thee, for they will 
Ezek. 3. 7.  not obey me. This is perpetual, when God prepared messengers, who so contemneth them, contemneth and despiseth him that sent them. 1. Thess. 4. 8. It is 
1. Thes. 4. 8.  God that speaketh by his Ministers and Messengers. God is the crier. Heb. 4. 7. 
Heb. 4. 7.  To day if you will hear( his voice) not our voice, for God speaketh by his Ministers. If King david was angry when his messengers were shamefully intreted and despised, then how much more will the King of glory be provoked to wrath, and to execute his judgements vpon such a people as this is, which set at nought both his message and messengers, and often make more account of a minstrel then a Minister. jer. 29. 18. I 
jer. 29. 18, 19.  will whereout them with the sword, with the famine, and with the pestilence &c. Because they haue not heard my words, saith the Lord, which I sent unto them by my seruants the Prophets, rising up early and sending them, but ye would not hear, saith the Lord. Num. 14. The people would haue 
Num. 14. 10, 12.  stoned Moses and Aaron, but verse 12. the Lord threatened to smite them with the pestilence, and destroy them. I●… they deserved the plague of God tha●… despised Moses and Aaron in the Message 
Numb. 16. 46, 49.  of the earthly Canaan, what plagues do they deserve which contemn and set them at nought which call them to the heavenly Canaan? The ministers of the Word were never less accounted off in any age, every base and bad fellow doth and may revile them to their faces, and speak reproachfully of them behind their backs, Yea, they would ston them, as they threatened Caleb and josuah, and dealt with Stephen if there were 
Acts 7. 59.  no laws to restrain them. And as the Iewes jested vpon the Prophets of God ieremy and Ezechiel, 
Iere. 20. 7. Ezek. 33. 31.  Ierem. 20. 7. Ezeki. 33. 31. So many amongst us, not onely in their tabletalk, but also vpon their ale-benches take pleasure to play vpon the poor ministers of the Gospel: But as Ham for his vnreuerent carriage Genes. 
Gen. 9. 22, 25.  9. 22, 25. towards his Father being Gods minister, was accursed in himself, in his posterity, in earth, in heaven, of God and man: So the wicked that contemn and scorn the Lords Ministers are accursed themselves, and a means also to bring down Gods vengeance on others. And if the sinful Sodomites were by Gods just iudgement destroyed with fire and brimstone from heaven, and cast to condemnation, because they vexed 
Gen. 19. 24.  the righteous soul of Lot from day to day, can we deny but that this heavy 
Iud. 6. 7. 2. Pet. 2. 8.  iudgement of God by plague and pestilence is justly and deservedly fallen upon us for contemning and despising the Lords Ministers?  
A third particular sin that brings the plague, is Idolatry. Ezek. 5. 11, 14. Because you haue defiled my Sanctuary, I 
Ezek. 5. 11, 14, 17.  will make you wast and abhorred among the nations: I will sand vpon thee famine, and evil beasts, and they shall spoil thee, and pestilence and blood shall pass through thee, and I will bring the sword vpon thee, I the Lord haue spoken it.  
Though Idolatry be taken out of our Churches, yet secret Idolatry is committed in many places: And besides that, whatsoever a man loveth as much or more then God, it is his idol, and he committeth Idolatry therewith. 2. 
2. Sam. 24. 2. 10.  Sam. 24. david numbered the people, &c. To number the people was nothing, but david did it in a bravery and trusted to his power, and respected not God as he should, and therefore God sent a plague to destroy them. If we put our trust in outward things, we commit Idolatry, and deserve the plague: But many trust more in earthly things then in the lord, as in riches, knowledge, power, and strength of men. If England be true within itself( some say) wee need not to fear any nation in christendom. In deed provision and preparation against the enemy is necessary, but to seek to God is most necessary, and to trust in strength, or other outward means, is to commit Idolatry, and a mean to bring the iudgement of God vpon us by plague and pestilence.  
Pride also is another sin that bringeth the pestilence, and maketh our plagues wonderful. Soph. 1. 8. In the day 
Soph. 1. 8.  of the Lords sacrifice( that is, in the day of his vengeance) he threateneth to visit the Princes and the Kings children, and all such as are clothed with strange apparel. How strangely is the fashion of our apparel altered within one three score or four score yeares, That which is in fashion this year is out of fashion the next. 
Psal. 119. 21.  Psal. 119. 21. Thou hast destroyed the proud, and cursed are they that do err from thy commandements. Pro. 16. 18. 
Prou. 16. 18.  Pride goeth before destruction, and an high mind before the fall. 2. Sam. 18. 9. absalon 
2. Sam. 18. 9.  in the pride of his heart, seeking to leap into his fathers seat, was hanged in an oak, and slain, his ruffin-like long hear served as an halter to hang him withall, his pride had a fall. 2. Reg. 
2. Reg. 9. 30, 35, 37.  9. Iesabell, that filthy, proud, wicked queen, who in her pride painted her face, to make her seem beautiful, found that pride had a fall, and her proud carcase had a fall too, when being cast out at a window, and trampled under foot of horses, the dogs licked up her blood,& eat her flesh, so as nothing was left of her but the skull of her head, her feet, and palms of her hands. Mac. 9. 4, 7. Antiochus 
2. Mac. 9. 4, 7, 9, 10.  intending to overthrow jerusalem, to spoil the sanctuary, and Temple of the Lord, and to kill the people of God, was for his pride, overthrown in his Chariot, riding thitherward, his belly hurst, loathsome worms cralled out, and at last his filthy savour was such as his own seruants could not abide it: His pride had a fall. So Herod acts 12. 21. in the pride of his heart, 
Act. 12. 21, 22, 23.  putting on his royal apparel, and delighting in the applause of the people, was smitten be the Angel of God, because he gave not glory unto God, so that he was eaten of worms, and gave up the Ghost, his pride had a fall. In like manner our English people, especially in our chiefest city, having vaunted themselves to the height of pride haue already tasted the scourge of Gods vengeance by plague and pestilence, and haue found it true by their woeful experience, that pride will haue a fall. For( alas beloved) is there not many a proud hearted absalon, and many an high minded Herod in England, puffed up to such exceeding height of pride, that God must needs at last put them in mind of mortality. And is there not many a cursed Iesabell, that delight in nothing so much as in painting their faces, and hiding Gods handyworke, spending time( which is so precious) either in sitting and devising how to talk with a majesty, and iesture to deceive them that deal with them, or practising with their looking glasses to see if all be well without, but never look into the glass of Gods word, to see if all be well within. If pride then go before destruction, and bee one special mean to bring Gods wrath vpon a people, then must we needs confess that the hand of Gods vengeance is justly sealed vpon us, especially vpon our proud sinful city London. Let London then repent, whom God in the height of her pride hath pulled down, And let the whole land repent, knowing that destruction followeth pride. God made man of the dust of the earth, not of the 
Gen. 2. 7.  fire, nor air, least he should be apt to mount or aspire in his own conceit, but of the earth which hath the lowest place. God clothed Adam and evah in beasts skins: and in nought but thine own skin shalt thou be clothed at the day of Iudgement. Why then art thou proud, O earth and ashes! Eccles. 
Eccles. 10. 12.  10. 12.  
Fiftly, Adultery and whoredom is another sin, for which God punisheth with plague and pestilence. Numb. 25. 
Numb. 25. 1, 9  1, 9. The Israelites committed whoredom with the daughters of Moab, and 
1. Cor. 9. 8. Ios. 5. 6.  there died of the plague in one day four and twenty thousand: yea in the end, there was no more left of those six hundred thousand which came out of Egypt, but onely Iosua and Caleb. If the Lord made such havoc by pestilence, among his own people, for this sin of whoredom: what should we look for but plagues and fearful judgements to destroy us, who for the most part make no conscience of this sin, but many amongst us neye after ther neighbours 
jer. 5. 8. Ezek. 22. 11.  wives like feed horses, benjamin, among the twelve sons of jacob, was déerest to his father, and beloved of God, and his Tribe placed in the best of the land, Gen. 42. 38. And yet for whoredom 
Gen. 42. 38. Iude 19. 20.  committed once with one levites wife, by certain private men among them. Iud. 29. 20. God punished the whole tribe, he made the other eleven Tribs to war against them, and to kill men, women, children, and their cattle, and to burn up ther houses. If then that Tribe were so destroyed by Gods own appointment, and so generally plagued for whoredom committed with one woman: what plagues hath England deserved wherein many are grown impudent in this sin, and some of them that are in place to see this sin punished, are most guilty of it themselves. The Lords may say of us as he said of the Iewes, jer. 5. 7. How should I spare England? Though I haue fed them to the full, yet they commit adultery, and assemble themselves 
jer. 5. 7. 8, 9.  by companies in the harlots houses, ver. 9. Shall I not visit for these things( saith the Lord) shall not my soul be avenged of such a Nation as this? The stews in Rome are not more filthy then the secret whoredoms in England: It serveth many in steed of an afternoons recreation, and whereas heretofore this sin hath been committed in hugger mugger, now it walketh about in the day light, noe man is ashamed of it, nay many brag and boast of it.  
A sixth particular sin that bringeth the pestilence is, Abuse of the Lords Supper, 1. Cor. 11. 30. Because the Corinthians 
Cor. 11. 30.  came not prepared to that Sacrament, many were sick among them, and many died; It is very likely God sent some plague which swept them away. Many when they come to the Lords supper are like the Iewes, that fasted. Esay 58. They hang down their 
Esai. 58. 5.  heads a day or two, and then came to their old by as again: They care to bring cleanly apparel to the table, but filthy and polluted souls without faith, repentance, or reconciliation. If God so dealt with the Corinthians for the abuse of this Sacrament, wee need not doubt but our careless coming to the supper of the Lord without preparation, without reverent regard, or making difference of the Lords body is one cause for which this heavy Iudgement is fallen vpon vs. seeing then that these and such other like sins haue long cried for vengeance from heaven vpon us, and are justly fallen on us, It stands us now vpon, if ever, to look about us, and to make no tarrying to turn to the Lord, Ecclus 5. 7. that the Lord in mercy, may speedily turn away his wrath 
Ecclus. 5. 7.  from us, and show us the light of his countenance, Psal. 67. 1. and be merciful 
Psal. 67. 1.  unto vs.  
Now the fourth general part of my text sheweth what these judgements are, which sin doth thus cause, and God doth here threaten, and they are plagues and diseases, wonderful, great, soare, and of long durance. It is a small thing with God in his wrath for sin either by weak means, or without means to bring fearful and strange judgements vpon a people, because he 
Esay 1. 24. jer. 11. 17. 20. Mal. 1. 6. 2. Reg 19 35. Ioel 2. 25▪ Ecclus 34. 28, 29, 30. Exod. 7 19. Exod. 8. 5, 17, 24. Exod 9. 3, 25. Exod. 10. 14, 15. Acts 12. 23.  is the Lord of hostes, and hath all creatures at his beck to execute his will, He hath Angels at his command, Nay, legions of Angels, and devils too, he hath men, the sun, moon, stars, earth, water, air, fire, and all creatures for his host or army, to execute his vengeance: whereas the simplest, and weakest of them are by his appointment, able to destroy the greatest potentates in the world, as we see in pharaoh, Herod, and others. This is to our comfort, If we walk in the ways of our God, and haue care to keep and do all the words of his Law, He can and will defend and deliver us from great dangers by his weakest creatures: he will make the very stones at a league with vs. job 5. 
job 5. 23.  If the Lord of hostes be with us, wee need not fear what man can do against us: He will frustrate all the plots and devilish devises of papists; and traytors, and by weak means bring their purposes to nought, He will deliver us from the noisome pestilence, and command his punishing Angel to pass by us: But if we serve not God, nor frame ourselves to the keeping and doing of his commandements, we lie open to every danger: though we be locked up in a castle of brass, or coney ourselves under the hatches with jonas, wee can not so hid ourselves from the presence of God, but the pestilence that walketh in the darkness, and the swift arrow of Gods vengeance will overtake us, and the weakest of Gods creatures will be able to destroy us, he will make our plagues wonderful, soare, and of long durance. The lord will make thy plagues wonderful. Of all the visitations that God layeth vpon man, the plague is most fearful, and uncomfortable. The 
Leuit. ●3. 2. Num. 12. 15.  leprosy was a filthy disease, but not comparable to the plague. It taketh away the precious life of man, it maketh their garments and their goods odious. It hindereth the Minister from coming to them, to give them comfort, and it taketh away all worldly comfort too, for what a discomfort is it for men to be imprisoned in their own houses, as children appoynted unto death, and to be watched, and kept in at their own doors? What a grief is it when the husband is driven to leave his wife, or the wife not suffered to come to her husband, children dare not come to their parents, nor parents to their children, but to be shut up without any worldly comfort. But( were it worse then it is) our sins haue deserved it, they are grown to be so wonderful, great, soare, and of long continuance& durance▪ And therefore it is no marvel if God proportion his iudgments to our sins: Nay, if we still preseuere in our wickedness, and do multiply our transgressions, God will not yet haue done with us, but he will also multiply his iudgments vpon us, and make our plagues more wonderful, Pro. 24. There shall be none 
Prou. 24. 20. Leuit. 26. 18, 21, 24, 28.  end of plagues to the evil man, Leuit. 26. 18. If you will not obey me, I will punish you yet seven times more, according to your sins, and seven times more according to your sins, &c. If our sins continue, Gods judgements shall continue, and the Lords hand will be stretched out still against vs. Esay 9. 17. As God made 
Esay 9. 17.  pharaoh his plagues wonderful while he was hardened in his sin, so will he also deal with vs. Let us then( beloved) break off the course of sin betime, that God in mercy may look vpon us, and remove his judgements from us, which are, and haue been so wonderful, that the best physicians in England can never show the reasons of it, nor afford remedies for it, but are compelled to confess, it is beyond the reach of their skill, and that it is The fingar of God, Exod. 8. 19. And of such continuance 
Exod. 8. 19.  and durance it hath been, that many thousands haue been consumed therewith. The plague in Dauids time continued but three dayes, 2. Samu. 24. 
2. Sam. 24. 13, 15.  but this( I think) hath continued now almost thrice three months, and yet the hand of God is stretched out still.  
Further, here I observe that God doth not threaten to bring these judgements vpon strangers, and reprobates, but vpon his own people. I will( saith he) make Thy plagues wonderful. God hath in all ages been sharp with his own people. Consider how he dealt with the Iewes from time to time, till at last he dispersed them: He suffered them to be in bondage, and slavery in Egypt: when he brought them thence, he punished them in the wilderness: afterwards in josuah his time, how did God give them over to the uncircumcised, and so continued afflicting them, till at last he broke off his covenant with them? He threatened sword, famine, and pestilence against them, and performed it. never any people tasted more plenteously of outward afflictions then the Iewes. Exod. 12. 37. six hundred thousand of them, besides children came out 
Exod. 12. 37.  of Egypt: but for their sins God made havoc of them: within the city of jerusalem in fourteen moneths space the sword, famine, and pestilence consumed eleven hundred thousand of them, and so lamemtable was their state, that the very enemy entering the city, pitied them, and commanded that no man should be slain, but that they should be sold, thirty for a penny, as they had sold Christ before for thirty pence: So that being once the people of God, they are now no people, yea, the very name of a jew is become odious, and therefore the Prophet in the person of jerusalem complained, Lam. 1. 12. Was ever any sorrow 
Lam. 1. 12.  like mine? The reasons why God doth thus afflict his own people are many. First, the people of God are tied to obedience, and to glorify Gods Name; but when they sin, they make his glory and Name to be blasphemed, and their profession to be dishonoured, and therefore God punisheth them more grievously. 2. Sam. 12. 14. So david by 
2. Sam. 12. 14.  his sin made the enemies of God to blaspheme. Rom. 2. 24. The Iewes are reproved 
Ro. m 2. 24.  for not keeping the Lawe, The Name of God( saith the Apostle) is blasphemed among the Gentiles through you: And this also is one special cause wherefore the Lord thus punisheth us, we are now Gods people, bound so obedience as were the Iewes, but( alas) many among us dishonour their profession, and by their bad conversation make the gospel to bee blasphemed, and ill spoken of, and therefore he executeth his judgements vpon vs.  
A second reason wherefore God so afflicteth his dearest children is, that as he advanceth them highest by his mercies, so if they abuse, or contemn them, it is right that he should cast them down to greatest miseries. So Capernaum 
Mat. 11. 23.  which was lifted up to heaven( because it had the preaching of the word, and miracles) was brought down to hell, by corporal punishment. And the seven Churches in Asia, and those to 
revel. 1. 4.  whom Saint Paul writ his Epistles, once had the glorious light of the gospel, but for their contempt and disobedience their candelsticke was removed. never nation under heaven tasted more plenteously of Gods mercies then we, God hath exalted us to heaven, by the preaching of his gospel: but if we continue to abuse his great and many blessings vpon us, let us take heed lest in his Iustice he cast us down into an hell of miseries. For if God haue so afflicted his déerest children, and his own people, how can wee promise impunity to ourselves, or persuade ourselves that because wee are his people, wee haue the word preached, and Sacraments( according to Christs Institution) administered, therefore he will not punish us? Nay, he will so much the rather afflict vs. This deceived the Iewes, Ierem. 7. 
Iere. 7. 4, 6, 8, 9.  4, 6, 8, 9. And let us take heed it deceive not vs. Let us beware of sin, which stirreth up God to take vengeance: for, 1. Peter 4. 17. If iudgement begin at the house of God, what shall 
1. Pet. 4. 17.  the end be of them which obey not the gospel of God. Thou seest a child of God afflicted, thy conscience can witness against thee that thou hast not lived so godly a life as he; know then that if God forbear thee in this life, he reserveth thee for a further vengeance in the life to come.  
Secondly, if God haue not spared his déerest seruants, in their sins, we must not spare, nor bear with them that are near unto us, or déere unto us, but reprove them roundly for their sins. And that in love to their souls. Let not the Minister bear with any for friendship or favour, but reprove them, and deal faithfully with all. And let the fearful example of ely serve as a looking-glasse to all parentes, not to bolster their children in any bad actions, but sharply to corect them. Ely, hearing of the wickedness of his sons, reproved them in deed, but with too much lenity, as good never a white, as never the better. 1. Sam. 2. 23. Why do ye 
1. Sam. 2. 23, 24.  such things? for of all this people I hear evil reports of you: do no more my sons, for it is no good report that I hear, which is, that ye make the lords people to trespass &c. But because he did not reprove and correct them with more severity, 1. Sam. 
1. Sam. 4. 18.  4. 18. the judgements of God overtook, him, for, being old, he fell from his seat backward, and broke his neck, and died. We haue many Elies now a daies, who hearing and knowing of the wickedness of their children, and seruants, haue learned without book Ely his maner of reproving. Why do you thus? do no more so. But let them take heed lest the like or worse judgements fall on them. As God hateth and punisheth sin in his own people, and dearest seruants: so do thou hate sin, and condemn it, both in thyself and others. He hateth sin so much, that if thou were as the signet of his fingar, he would pluck thee off, if thou sin against him. A godly father will not bear with his child in wickedness, because he loveth him: the husband will not smother up his wives faults, but by gentle persuasions, or( if that will not serve) with sharp reprehensions reprove her, because he loveth her: So God oft times aflicteth his children because he loveth them.  
Thirdly, whereas God doth for the most parte, sharply correct his own people in this life, we ought not rashly to judge, nor condemn those that are here most subject to crosses and afflictions, If we see Gods hand extraordinarily heavy vpon any man, let us not therefore give sentence vpon him that he is a bad man, or a reprobate: So Iobs friends dealt with him, when they saw his strong afflictions, they inferred that he was an hypocrite, and God 
job 8. 13. job 15. 34. job 20 4, 5.  punished him for his sins: but of all Iobs afflictions none troubled him more then this. So Christ was accounted a bad man because he had many 
Esay 53. 3.  troubles: Whereas he was without any spot of sin, neither was there any guile found in his mouth. Let us not then judge hardly of those that are afflicted, because God will so try his dearest children; and by many tribulations we must enter into eternal Ioy: We may not look to go to heaven on a fether-bedde, but if wee see a notorious bad man afflicted, then we may say, such a man is punished for his sins.  
Lastly, I note that God doth here threaten to punish disobedience and profanation of his name even in a mans posterity. I will make( saith he) thy plagues wonderful, and the plagues of thy seed. The Iewes for their disobedience and contempt of Gods Lawe, did not onely feel and find in themselves the judgements of God, but also their posterity smarted for it: It was the cause of the overthrow of jerusalem, and that so many thousands( as I haue shewed you) perished therewith sword, famine, plague, and pestilence: It was the cause of the Iewes captivity, and that their seed and posteritte are made vagabonds vpon the earth. Genes. 9. 25. Cham did no more but discover the privy parts of his father, 
Gen. 9. 25.  but for his so doing, he was not onely accursed, but also of a free child became a bound seruant for ever, both in himself, and also in his posterity. Howe much more shall they feel the judgements of God vpon themselves and their seed, which do not only disobey Gods commandements, but also cast away the fear of his glorious Name, which ought not once to bee spoken of, nor so much as thought vpon, but with reverence? josh. 9. 15. When joshuah 
Ios. 9. 15. 2. Sam. 21. 1.  and the Princes of Israel had made a faithful oath to the Gibeonites, Saul afterward violated it, Almighty God in the dayes of david punished it with three yeeres famine throughout Israel, till the seven sons of Saul were given to the Gibeonites to bee slain. When Mataniah name by Nabuchodonosor Zedichiah had sworn subiection 
2. Reg. 24. 17. 2. reg. 25. 6, 7, 8.  to the King, but afterward forswearing himself, and rebelling, was perjured: The Lord punished his perinry by the King of Babylon, who took him prisoner, slew his sons, before his face, then put out both his eyes, and carried him bound into Babylon, where he was kept in misery. Edward the fourth took a solemn oath at york, 
Edward 4.  to hold him contented with his own Duke-dome, and to yield obedience to King Henry, but( casting away the fear of Gods glorious Name) he soon broke that oath, and God punished his perjury, even in his seed, for none of his posterity came ever to possess the crown. Take heed then howe thou kindlest Gods wrath: It is as a fire, it will burn even to a mans posterity. Though the anger of a King be as the roaring of a lion, Pro. 19. 12. yet thou mayest flee 
Prou. 19. 12. Prou. 20. 2. Mat. 2. 14, 15. Amos 9. 3.  from it, as joseph did, Mat. 2. 14. but not from the wrath of God. Amos 9. 3. The wrath of a King may be pacified, but Gods anger may be such, that though Moses and Samuel stood before the Lord, he will not be entreated, but execute his vengeance vpon the wicked, and their ungodly posterity.  
The last part sheweth us the author of these plagues, namely, The Lord. Then the Lord will make thy plagues wonderful. profane and ignorant men think that the plague cometh by the infection of the air, and that they are safe enough if they come not into such places as are infected. But the Spirit of God here teacheth us that God is the author of all plagues and afflictions, he punisheth where he will, and whom he will: they begin, continue, and increase by his appointment, neither do they cease( though man and Angels do what they can) till the punishing Angel, by Gods appointment stay his hand. Gen. 19. 24 
Gen. 19. 24  The Lord rained fire and brimstone from heaven. When the land sinneth against me( saith the Lord) Ezek. 14. 13, 17, 19. 
Ezek. 14. 13, 17, 19.  I will break the staff of bread, I will sand famine vpon it, I will destroy man and beast forth of it, ver. 7. if I bring a sword vpon the land, verse 9. if I sand a pestilence into the land. It is the Lord then you see that rained fire and brimstone vpon Sodoma, It is he that bringeth famine, sword, and pestilence into a land. When the people were vnthanfull to God for his 
Deut. 32. 23.  benefits, he saith, Deut. 32. 23. I will spend plagues vpon them, I will bestow mine arrows 
Deut. 32. 23.  vpon them. david being troubled with sickness, though he might haue imputed it to the disorder of diet, or to other secondary means, yet he directeth his speeches to God, and saith, Psal. 32. 4. Thine hand is heavy vpon me day and night. Psal. 
Psal. 32. 4. Psal. 38. 2.  38. Thine arrows stick fast in me, and thy hand presseth me soare. When the Lord by his Prophet Gad bad david make his choice of three plagues, &c. 2. Sam. 24. We will( said he) fall into the hands of the Lord, 
2. Sam. 24. 13.  and not into the hands of men. The plague then is Gods hand, and his providence is in it: Who then dare say, that this fearful iudgment of God is fallen vpon our land by chance, or other external means? but it is the Lord that hath sent it: It is a blow of his hand, and it is one of Gods arrows, It hittes where it pleaseth God to level it: God that sent it, must stay it, else it will go through the land; there is no complete armor can bear off the dint of it: If thou flee into the uttermost part of the earth, thou art not free from this Arrow of God.  
Seeing then that the plague is Gods hand, and Gods Arrow: they that are wounded with it, must bear it patiently, and know that God will not afflict them further then for his own glory, and their good, and let them say with job job 1. 21. The Lord giveth, and the Lord taketh away, &c. And with Ely, 1. Sam. 3. 
job 1. 21. 1. Sam. 3. 1●.  It is the Lord, let him do what seemeth him good.  
Secondly, the consideration hereof may work humility in vs. It is the hand of God, let us therfore humble ourselves under it: let us not murmur nor grudge, but rather be humbled, considering that whatsoever cometh, cometh worthily, our sins haue deserved worse.  
Thirdly, it serveth for our comfort, for howsoever the wicked think that sicknesses& diseases come by il diet, by heat, could, &c. yet the godly do know that God layeth them vpon them:& therefore we are to comfort ourselves, considering it is the hand of our merciful God, who correcteth us for our good, and amendment, not for our destruction. Consider moreover the afflictions of Christ, who never sinned, comfort thyself,& know that what thou sufferest is but as a flea-biting to that which Christ suffered for thee.  
And lastly, that the more God afflicts thee, the more he loveth thee; Let these and the like considerations comfort them that are afflicted.  
Fourthly, it serveth not only against the papists, but also against the wicked, who in sickness, loss of goods, and such like, seek to witches, or use secondary means, and forget God, whose hand it is that presseth them. Such a one was Ahazia. 2. Reg. 1. 2. who in his sickness sent to baalzebub the god of Eknon, 
2. Reg. 1. 2.  for the recovery of his health. But when Gods Arrow sticketh fast in thee, and when his hand presseth thee sore, thou shouldst rather suffer ten thousand deaths, then seek remedy in such sort, It is God that hath wounded thee, and none but God can heal thee. If then we would haue the plague stayed or removed, we must seek to God for it, by earnest prayer: all means shall not prevail unless God put to his helping hand. Let us then labour the Lord by faithful prayer. Let us seek him while he may be found, and let us often and every day assemble ourselves together in earnest prayer, that it would please him to command the punishing Angel to stay his hand and cease. This was Dauids practise, when there died by the hand of God in three dayes three score 
2. Sam. 24. 17. 25.  and ten thousand, 2. Sam 24. david consecrated himself to the lord by faithful prayer, and so the plague ceased. Let us not then( brethren) make so light account of prayer as some among us do. faithful prayer is of more force then some think it is. It hath brought fire from heaven, 2. Reg. 
2. Reg. 1. 10, 12 1. Reg. 18. 42. 2. Reg. 4. 3●, 34.  1. 10, 12. It hath brought down rain in time of drought. 1. Reg. 18 42. It hath raised up the dead. 2. Reg. 4. It hath made the sun to stand still in the 
Ios. 10▪ 12, 13. 2 Reg. 20. 9, ●1. Esay. 38 8. Gen. 25. 21. 1 Sam. 1. ●0. Exod 1●●1. 2. Reg 19 15. 2. Reg 6 18. 2. Reg. 13. ●. 1 Sam. 7. 8. Exod▪ 3●. ●●.  mids of heaven, the space of a whole day josh. 10. 12, 13. and to go backward in his course. 2▪ Reg 20. 9, 11. It hath made the barren fruitful. Gen▪ 25. 21. 1. Sam. 1. 10. It hath vanquished enemies. Exo. 17▪ 11. 2. Reg. 19. ●. Chron. 20. 3, 6, 7, 8, 9. 2 Reg. 6 18. 2. Reg 13. 4. 1. Sam. 7. 8▪ Numb. 16 22. It hath stayed the plague and pacified Gods wrath. Exod. 32. 11 Numbe. 14. 12, 13, 17. Numbers 16 48. Psal. 106. 23, 30. whatsoever therfore 
Numb. 14 12. Numb. 16. 8. Psal. 10●. 23. 30.  the devill or devilish men can say to the disgrace of prayer, let us practise it, and be earnest with God, who hath sent his plagues vpon us, that in his good time he will take them away, which God for his mercies sake grant, &c.  
FINIS.