what manner of persons ought you to be in all manner of holy conversation after such a sight as this IV. In this great house of so great mourning God hath been teaching you the worlds vanity You have seen what miserable comforters riches are to men in time of Plague and at an hour of death you have seen death haling men from that which they had set their hearts upon you have seen death dragging men from their riches and from their pleasures and hath forced them to come away to the Bar of God and leave their riches behinde them and their pleasures behind them You have seen that riches could not go with them into another world but left them in a time of need You have seen that those that loved riches could finde no comfort in them when they stood in greatest need of comfort You have seen that what men have been laboring for and scraping together all the time of their health and life death hath come and scattered in a moment Oh how weaned should you be from the world and the riches and the pleasures thereof after such a sight as this Oh how much less should you afford the world of your heart and affections of your love desire and delights that is so unkind to dying men even unto those that served it most and loved it most Oh do you learn to deal so with the world as you have seen the world to deal with others i. e. turn it out of your heart with as little love and pity to it as you have seen the world turn its followers out of it and shake them off notwithstanding all their entreaties to abide and stay therein The world may now entreat you that it might stay in your heart and live in your love but hearken you no more to its entreaties than it hath hearkened unto others and you must expect the world ere long will deal with you as it hath dealt with others therefore part with the world before you leave the world V. In this great house of so great mourning God hath been teaching you the short continuance of all relations you have seen death taking Husbands from their Wives Parents from their Children Ministers from their people and so Wives from their Husbands Children from their Parents People from their Ministers Those that had but one onely Son Plague and Death hath stripped them of him and teared one relation out of the others bosome fain they would have kept them but death would not suffer them they wept and cryed but death would not have pity on them nor hear their cries nor regard their tears but said this is your childe but I must have him this is your husband but I must seize upon him God hath given me a Commission and I always use to do according to the Commission I receive from God if God will not spare you in vain you look for pity at mine hands I saith death am blinde and cannot see the beauty of your childe that hath drawn out your heart so much towards him I am deaf and cannot hear your pleadings for the continuance of your childe or husband or friend if God doth not hear you I cannot and if God doth not spare and pity you I will not therefore I will smite him and stick my arrow in his heart and dippe it in his life-blood and take him from you Oh how many have thus experienced the dealings of death and you have seen it and will not you learn to sit looser in your affections towards your nearest and dearest relations You have seen death hath seized upon them that were most beloved by their friends and perhaps did therefore do it because they were over loved and took up too much of that love and that delight which should have been more and would have been better placed upon God Your lesson then is set down by the Apostle for I would not teach you by rott nor without the book of Gods word 1 Cor. 7.29 But this I say Brethren the time is short or rolled up or contracted a metaphor taken from a piece of cloth that is rolled up onely a little left at the end so some As Mariners near the Haven winde up their sails or make them less When the sails of time are thus contracted it is a sign we are near the Harbor of eternity It remaineth that both they that have wives be as though they had none Vers 30. And they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away VI. In this great house of so great mourning God hath been teaching you the lesson of humility How many humbling sights have you seen every Corpse that you have seen hath been an humbling sight It may be you have been proud of your beauty but have not you seen that beauty vanisheth away when death comes that beautiful bodies by the Plague and Death have been turned into loathsome bodies and those that you have loved and been delighted to look upon you have been glad to have them buried out of your sight when once dead How many open Graves have you seen and those that have been nice and curious of their comely bodies have been interred and given to be meat for worms and to be a prey to rottenness and putrefaction Have you seen any difference betwixt the poor and the rich beâ—wixt that body that was fed with courser fare and that which was nourished with more delicate dishes Have you not seen bodies that were made out of dust been turned to the dust to be turned into dust and will you be proud after God hath taken such an effectual course to teach you to be humble VII In this great house of so great mourning God hath been teaching you that all things fall alike to all that the wise must dye as well as the fool and the good must dye as well as the bad And though God hath promised conditionally preservation from the Plague unto his people which hath been literally fulfilled to some of his yet some of his have fallen in this general mortality God hath been teaching of you that though grace doth deliver from eternal death yet not from temporal though from the sting yet not from the stroke of death that you though godly should be preparing for your own departure out of this world VIII In this great house of so great mourning God hath been teaching you the difference between the death of the wicked and the death of the righteous that though good and bad alike have dyed yet they have not dyed alike But as there was a difference in their life so God did make a difference in their death Have not you seen some wicked dye without any sense of sin or fear of God or Hell and
this would be more sutable for your Family than Ballads prophane and lascivious filthy Rymes which you should not suffer under your Roof SECT XI THirdly The manner how you should Worship God in your Family is chiefly to be minded for it is not any service that God will accept you may keep up a course of praying in your Family and yet live very unworthy of the great mercy of God in your wonderful preservation Therefore 1. In your Family worship God really and indeed with your heart and mind and all your strength do not seem to pray but pray indeed in your Family For this end consider 1. The God whom you serve in your Families is God indeed he is a real God therefore worship him indeed and in a real manner 2. The sins of your Families are real sins your own sins are real sins and your childrens sins are real sins and have real guilt therefore confess them really and mourn and sorrow for them really 3. The wants of your Family are real wants you do not seem to want outward mercies but except God supply you you will want them indeed 4. The supplies which God doth give you are real supplies God giveth you real health and real food and reâ—l cloathing for your Family therefore be real in your Family Worship 5. You and your Family are real in following of the World you work in good earnest and you buy and sell in good earnest And will you be real in the things of the World that concern your Family and will you not be real in your Family Worship 2. In your Family worship God Livelily not only with a true and sincere heart but with a lively heart take heed of dulness and formality take heed of sleeping at your prayers And here I would advise that Masters of Families would not put off their duties too long in the Morning till half the day be past nor too late in the Evening when the Family will be more disposed and inclined to sleep than to pray 3. In your Family worship God chearfully go not to Family Prayer as a task and burden but as a great favour and priviledge that you and your Children might call upon God 4. In your Family worship God constantly Some will pray on a Sabbath night but it may be not all the Week after Thus if you serve God in your Family it will be a great step to your walking in some measure answerably for so great preservation and then it will be a good discovery that God hath spared you in mercy to do him service in the Education of your Children and not in judgment to the encreasing of your sins only Thus far concerning the Duties of Families whom God hath spared in this time of Pestilence in general Of the several Relations in a Family next SECT XII SEcondly If you will live in some measure answerably to so great a mercy as Preservation from death in a time of great Mortalitie is then fill up the duties of your particular Relation wherein you stand Relative sins are very offensive unto God and a great scandal to Religion The fiâ—st of these Relations in a Family is First Conjugal betwixt Husband and Wife and the great duty incumbent upon them is mutuâ—l love in which many are deficient and many are excessive it being hard for such to let out their affections one to another so much as God commands and no more than God allows and both these extreams will terrisie conscience when such come to dye And this sin is more usually seen when death hath broken this Relation than while God continueth them together the Surviver then seeth he did not love his Wife and the Wife her Husband with that degree of love as that Relation called for or with a greater degree than was pleasing unto God when the love of this Relation did diminish the love they should have to God And how many breaches hath God made in this Relation to punish the sin of both extreams It may be thy love was Immoderate and therefore God hath taken thy Relation from thee Or it may be thy love was deficient and therefore God hath taken thy Relation from thee When thou wâ—st sick and thou thoughtest thou shouldest have died did not thy Conscience then accuse thee for one of these in thy Relation And yet hath God spared thee and thy Wife or thee and thy Husbâ—nd then what conscience did reproach thee for in this particular if thou wouldst answer Gods mercie in sparing of thee let this be reformed There are many this day may be lamenting not so much the loss of this Relation as that they did not walk sutablie in this Relation while they were in it this being the sting of their affliction Oh! methinks such as God hath continued in a Conjugal Relation in this time of great Mortality should look upon themselves now more engaged to perform their mutual duties with more care and conscience than before Such a one hath buried his Wife and such a one hath buried her Husband but God hath preserved you in your Relation you cannot live answerablie for this mercie but in a better discharge of your mutual duties How would you wish you had loved your Relation Wife or Husband if God had taken either away by death so do now when God continueth you both in life Because this conduceth so much to an answerable return for so great a mercie I will a little insist upon it And in the general if you would improve this mercie the direction is that your love and affection be such one to another as is the love betwixt Christ and the Church Eph. 2.25 Husbands love your Wives even as Christ loved the Church and gave himself for it And this love of the Husband must be requited with the love of the Wife for it is reciprocal Tit. 2.4 Teach the young women to be sober to love their Husbands SECT XIII BUT more particularly I shall speak to three things What manner of love is this Why they should have this Wherein they should manifest this love one to another If you will improve this mercie God hath vouchsafed you your love must have these properties 1. It must be a Superlative love that is in respect of all sublunarie things though your love to God and Christ must be more than your love one to another else it doth sinfully exceed for if any loveth Father or Mother Husband or Wife more than Christ he is not worthie of him yet in respect of all other persons and things in this world it must be more else it is sinfully deficient A man must love his Wife above all other persons above his Estate or whatsoever is dear unto him in this world and so the Wife Thus Christ loveth his Church and a believing soul above all other persons and the Church reciprocallie loves Christ above all other things in the world 2.
It must be a Constant love it must last as long as life in both doâ—n last The longer you live in this Relation the more you should love Length of time must not wear off the commanded and allowed strength of your mutual Affection Thus Christ alwaies loveâ— his Church and the Church alwaies loves Jesus Christ 3. It must be Holy love from an holy Principle obedience to Gods command in an holy manner according to the Word of God for holy ends the glorie of God c. Carnal love for carnal ends is not the love that God requireth in this Relation Thus Christ loves the Church and the Church loves Christ with an holy love 4. It must be a tender compassionate and sympathizing love if God lay his afflicting hand upon either in sickness of bodie in terrours of mind the other is to be tender and to sympathize in those afflictions If God lay his hand upon both in Povertie and want they should not fret one against the other which is too usuall but should both with tenderness of compassion endeavour to bear the same burden and make up that which is wanting in outward enjoyments in the degree of their love And this would lighten many burdens and sweeten the bitter Cup of affliction which God may put into both their hands as the want of Conjugal affection in many doth make that heavie which is light and that bitter which is sweet Thus Christ loveth his Church and sympathizeth with her in all her afflictions Isa 63.9 Acts 9.4 5. It must be Forgiving love that shall hide and cover the infirmities of each from the world every miscarriage in this Relation should not abate the affection of one to the other Sinful Infirmities must not be allowed of in one another because they must be faithful to each others souls and yet they should not be blazed unto others because of the love to each others person Thus Christ loveth his Church notwithstanding her sinful Infirmities and because he loveth her he is readie and willing to forgive her But there is no such retaliation of this Propertie of love in the Church to Christ because he hath no such sinful infirmities but there is no such husband in the world besides Christ and therefore in our case it is reciprocal SECT XIV THe Reasons why there should be such love and mutual Affection betwixt those in a Conjugal Relation are such as these 1. Because God commands it and with gracious persons a command of God is instead of a thousand Reasons Before this Relation be entred into persons may lawfullie look after attractives and motives of love but when once they are so relâ—ted this is sufficient reason though there are others why they should love Eph. 5.25 Tit. 2.4 2. Because they are one flesh He that loveth his Wife loveth himself and she that loves her Husband loveth her self Eph 5.28 29. It is unnatural in any to hâ—te their own flesh 3. Because the comfort of their life and the sweetness of this Relation much depends upon their mutual affection 4. Because the Gospel will be much hindered by the want of this love in those that make profession of it The Gospel much suffers when wicked persons observe that Professors fill not up their relative duties Tit. 2.4 Teach the young women to be sober to love their Husbands to love their Children Ver. 5. To be discreet chaste keepers at home good obedient to their own Husbands that the Word of God be not blasphemed 5. Because else they will be more unfit for spiritual duties either together or apart When there are differences betwixt Husband and Wife it is an hinderance to them in their praying one with another in their praying one for another want of this Conjugal affection and breaches in this relation hath often straitened the heart of the party offending at the throne of grace and this professing Husbands and Wives should be careful of 1 Pet. 3.5 6 7. The Apostle had exhorted persons in a Conjugal relation to discharge their mutual duties after the Example of Abraham and Sarah and the reason he alledgeth is That your Prayers be not hindred 6. Because else they cannot comfortably dye Breaches in the duties of this Relation will make great breaches in our peace of conscience when we come to dye When you are to part at death conscience will be lashing of you God hath set thee saith Conscience in such a relation but thou hast not had the love of that Relation God gave thee such a yoak-fellow but thou diâ—st not live with that affection as he did require and now thy relation must be broken Oh theâ— saith the offendor if God would continue me a little longer in this relation how would I walk more sutably in performing the duties thereof better than hitherto I have done but do it now before death doth part you SECT XV. THe duties wherein those in a Conjugal Relation should manifest this mutual affection and they are such as are either Proper to each Common to both The Husband manifests his love in Direction in cases dubious Protection in cases dangerous 1 Sam. 30.18 Provision of things needful 1 Tim. 5.8 The Wife manifests her love in Inward Reverence Eph. 5.33 Outward subjection 1 Pet. 3.1 The duties that are common to both do either concern The body or things temporal The soul or things Spiritual 1. In the affairs of this life they should manifest their mutual love one to another In Procreation of Children Education of Children Administration of houshold affairs Times of affliction and sickness 2. In the concernments of each others souls or things spiritual their love should be especially manifested Love to the soul is the Noblest love because the soul is the nobler part to love the body and hate the soul as too many do is but cruel love Their love is highest love that love each others souls and this love is manifested 1. In Reproving one another for sin this is greatest love not to reprove is to hate Lev. 19.17 So Job his Wife Job 1.9 10. So Abigail her Husband 1 Sam. 25.36 37. where you may observe both Abigails Piety she reproved Nabal And her Prudence when the wine was out of his head 2. In comforting one another under inward terrours So Manoahs Wife comforted him Jud. 13.22 23. 3. In Provoking one another to good works of Piety and Charity This is the only allowed contention betwixt Husband and Wife who shall be best and love God most and do most good but not to provoke to wrath and wicked works as Jezabel did Ahab 1 Kings 21.7 8 9. Wicked Husbands are usually very wicked when wicked Wives stir them up to do wickedly ver 25. 4. In Praying one with another and praying one for another It is great love in such to improve their interest at the throne of grace one for another Thus if you whom God hath spared and continued life unto after thiâ—
say let him make speed and hasten his work that we may see it and let the counsell of the holy one of Israel draw nigh and come that we may know it Thus sinning with judiciall hardness and dying in finall impenitency are at the bottom round from whence they step into endless misery Thus you see how great a matter a little fire kindleth and from how small beginnings some have proceeded to the very pitch and height of sin that can scarce be worse save in the frequent iteration of the sins that they commit for they have got into all kinds of sin they are guilty of spirituall wickedness which the devill is malice enmity against God and goodness c. and of corporall wickedness as Adultery Drunkenness Gluttony c. Which the Devill is not capable of committing the Devill being only a spirit but men consist of body and spirit and so may commit more sins for kind than the Devill himself can do But God forbid that after such a judgement amongst us should be found such sinners this will be an evil requitall to the Lord for his removing his sore judgement from us SECT VII Vnder what dispensations do wicked men grow worse and worse IN the generall I answer wicked men are the worse in all conditions that God puts them into more particularly they are worse and worse Under Gods Providences Gods Ordinances First Wicked men wax worse under all Gods Providences whether Of Prosperity Adversity Deliverances I. Ungodly men are worse under their prosperity when the world smiles upon them and when they have all that their carnall hearts can wish and desire If the Sun shine it hardens the clay and the more it makes the dunghill send forth unsavory smels Rom. 2.4 Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth thee to repentance ver 5. But after thy hardness and impenitent heart treasurest up wrath against the day of wrath and revelation of the righteous judgement of God A wicked man is more hardened by Gods kindness to him Animus Iniquus beneficio fit pejor A wicked heart is made worse by every kindness As Christ fed Judas at his table and he runs presently to betray him The more God aboundeth to them in common goodness the more they abound against God in multiplied wickedness Neh. 9.16 ad 27. Psal 78.12 17. Prov. 1.32 The prosperity of fools shall destroy them Isa 26.10 Let favor be shewed to the wicked yet will he not learn righteousness in the land of uprightness will he deal unjustly and will not behold the majesty of the Lord. They are worse by prosperity 1. Because they are thereby listed up with pride and carnall confidence many men the more rich the more proud and the prouder the worser the more their riches increase the more they set their hearts upon them and the more a mans heart is upon the creature the worse he is Prosperity is full of snares and we are apt then to forget God and to lift up the heel against him Deut. 32.15 But Jesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God which made him and lightly esteemed the Rock of his Salvation Here is great prosperity and great impiety and God seeing how apt his own people are to be worse by prosperity doth caution them largely against it Deut. 8.7 11 12 13 14 17 18. 2. Wicked men are worse by prosperity because then they have more fuell to feed their lusts Sodomites had fulness of bread and that did feed their uncleanness They turn Gods grace into wantonness and his mercies into fuell for their wickedness Those things which should be cords of love to draw them to God they turn to the nourishment of their sinnes against God and desire riches not that they may glorify God but gratify their lusts Jam. 4.3 The more abundance of outward things a drunkard hath the more he is able to please his palate with great abundance of the richest Wines the more the adulterer hath the more he bestows upon his harlot and so the greater plenty the more they lead a sensuall bruitish flesh-pleasing life and the more of that the worse they be 3. Wicked men in prosperity are the worse because they are apt to gather Gods special love to them from the common bounty he bestowes upon them Because the world smiles upon them they think God doth so too Because Gods hand is opened to them therefore they think they are engraven upon his heart and think Divine Toleration is Divine Approbation when indeed it is a sign of Gods great displeasure to give prosperity to a man in a sinfull course God was angry with the rich man in the Gospel when he gave him more abundance than he knew how to bestow Luk. 12.18 19 20. and 16.19 20. They are apt to think that is the best way which is the most prosperous way Jer. 44.17 But we will certainly doe what soever thing goeth forth out of our own mouth to burn Incense to the Queen of heaven and to pour out drink-Offerings unto her as we have done we and our Fathers our Kings and our Princes in the Cityes of Judah and in the streets of Jerusalem for then had we plenty of Victuals and were well and saw no evil Vers 18. But since we left off to burn Incense to the Queen of Heaven and to pour out drink Offerings unto her we have wanted all things and have been consumed by the sword and by the famine By prosperity they take encouragement to proceed in their Iniquity 4. Wicked men by prosperity are worse because they are apt to put far from them the evil day and the hour and thoughts of Death and Judgement and the Life to come In health they have not serious thoughts of sickness a wicked man is too apt to think that the Sun of Prosperity which shines upon him will never set nor be clouded Psal 49.11 Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their Lands after their own Names In Prosperity they think little of death Luk. 12.19 And I will say to my soul Soul thou hast goods laid up for many years eat drink and be merry They promise themselves a continuance of their outward happiness and so sin more freely and abundantly Isa 56.12 Come ye say they I will fetch Wine and we will fill our selves with strong drink and to morrow shall be as this day and much more abundant This perswasion begets carnal security and the more secure still the worse SECT VIII II. WIcked men are often times worse under adversity judgements and afflictions that do befall them the more they are punished the more they are hardened there is nothing in adversity and judgements in sickness and plagues in poverty and distress to
few considerations to presse thee to put a stop unto thy sinnings hoping that though thou hast gone far yet thou mayst return while thou art out of Hell thou art within our call and within the reach of Exhortation and reproof God hath called often to thee to return and yet thou hast not returned but art going on unto destruction The Son of God hath called to thee and said How long wilt thou goe on in thy Rebellion against him that would redeem and save thy soul he hath told thee if thou dost proceed thou must be damned and said the Mercy of God will not save thee and my Merits they will not they shall not save thee but if thou wilt return to God and come to me here is mercy for thee here is pardon for thee and I will give eternal life unto thee The Spirit of God hath often moved upon thy heart he hath been often knocking at thy doore that thou wouldest open thy heart and let him in and he would apply the blood of Christ unto thee and he would fill thee with better joyes and better pleasures and better comforts than thou ever foundest in the way of sin But hitherto thou hast stopped thine ears and stiffened thy neck and hardened thy heart and wouldest not hearken nor obey The Ministers of God have often wooed thee and beseeched thee with tears in their eyes and sorrow in their hearts as if their happiness had been wrapped up in thine and as if they could not have gone to Heaven and been saved without thee while patience waited upon thee they have been earnest with thee and now at last one unworthy to preach the Gospel is a suiter to thy soul that thou wouldest be divorced from thy sin and be married unto Christ as yet thou art out of hell and art not yet reckoned among the dead nor numbred amongst the damned as yet thou art not irrecoverably lost this day Christ is once more tendred to thee in the name of God I once more offer thee pardon and eternall life upon thy repenting of thy sin and turning unto God Oh that I could perswade thee or if I cannot as indeed I cannot oh that God would yet perswade thee If I might be serviceable to thy soule oh how should I rejoyce if I did but know where thou dost dwell that hast been wicked all thy dayes and now art reading of these lines having a purpose in thy heart to come to Christ I would come to thee as opportunity was offered and beg upon my knees that thou wouldest cherish those purposes and be perswaded to what conduceth to thy eternall happiness if teares and prayers would do it I would endeavour though my heart is hard to shed them for thee if putting my hands under thy feet and stooping to the meanest office of love unto thy soule would excite thee to let Christ into thy heart how readily by the grace of God would I be willing to it I beseech thee by the mercies of God by the death of Christ by the coming of our Lord by the love thou bearest to thy self as ever thou wouldest see the face of Christ with comfort as ever thou wouldest escape the damnation of Hell return at last and though it be late yet return at last But if thou wilt not let God be my witness let as many as read these lines be my witnesses let thy own Conscience be my witness that thou hast been asked entreated yea earnestly entreated to reform and mend and turn to God But in hopes that I may prevail I beseech thee in the fear of God give in a sober and deliberate answer unto these following Questions First Whether art thou going while thou art waxing worse and worse Dost thou know that Hell is at the end of the way in which thou art daily walking Dost thou know that if thou dost proceed a little further a little longer in this course thou wilt be among the Devils those cursed Fiends of Hell Or dost thou know it and yet wilt venture to dance about the brink of a bottomless pit who hath bewitched thee or what hath made thee mad that thou seest thou art going unto Hell and yet wilt venture on Secondly Dost thou believe the Scripture to be the Word of God or dost thou not And are the threatnings contained therein true thinkest thou or are they not Wilt thou say they be false or that they were found out by some Precisians or are the workings of some melancholly brain or that they were found out by some Politician to keep the world in awe I would have thee know that to thy eternal sorrow thou shalt finde them all true even to a tittle and to thy everlasting woe shalt know the truth of Gods Word When thou art shrieking in the flames of Hell and roaring hideously among the damned because of Gods eternal wrath thou shalt be convinced that the wicked shall be turned into Hell that the Unbeliever shall be damned and that it was true which thou wast told that without repentance there was no deliverance from eternal condemnation But if thou dost believe this Word to be true what aileth thee then to live as thou dost that thou actest quite contrary to what is contained in the Word of God Doth not the Word of God in a thousand places cry down sin and press to holiness doth it not tell thee the drunkard the covetous the unbelieving the lyar shall be damned If thou never didst observe such places take thy Bible and turn unto them 1 Cor. 6.9 10. Rev. 21.8 Heb. 12.14 Gal. 5.20 to 25. Col. 3.5 6. Eph. 5.5 6. Mar. 16.16 Mat. 18.3 Luk. 13.3 5. Canst thou read and believe these Scriptures to be true and yet goe on in the practice of those things that the eternal holy God doth forbid upon pain of eternal torments Wilt thou be worse than thy very beast which thou canst not force into the fire when he seeth it before him Shall I call out thy Neighbours to behold a dreadful sight viz. A man that knowes he is in the way to Hell and yet will goe on Thirdly With what face or heart canst thou hope as thou dost that God will pardon thy sin or save thy soul while thou persistest in thy wickedness and encreasest therein Shew me an instance of any one man in all the Word of God that was pardoned and saved who repented not and I will be thy slave for ever I know great sinners have been saved and I know those that have gone far have obtained mercy Manasseh did 2 Chron. 33.12 13. Mary Magdalene did Luk. 7. But then they turned unto God Canst thou say there is any one now in Heaven that did not repent and believe before he dyed or dost thou think that thou shalt be the only man Fourthly Whom dost thou set thy self against Or who is it that thou dost provoke whose anger and indignation art thou daily kindling against thy self What
allure your will into a consent first not to be so severe next to indulge it then to countenance it and then to renew its acquaintance till it again become familiar to you 3. That Satan will assault you and set in with sin for its re-admission If he cannot keep you from resolving yet he will lay hard at your heart to break your resolution He will lay his snares and baits and use his stratagems in sins behalf and come to you as he did to our first Parents Gen. 3.1 He i. e. Satan said unto the woman Yea hath God said ye shall not eat of every tree of the Garden So Satan cometh unto thee and saith Yea hast thou said thou wilt not be kinde unto thy sin any more hast thou said thou wilt be so severe against thine Iniquity If thou reply I have said I will not keep my sin lest God be angry with me and send some soret Judgement upon me he will return to thee and say God will not surely be angry with thee to plague thee it may be thou mayst escape or if thou yield now thou mightest repent and renew thy resolution against it again do it but this once take but the other Cup play but the other game If you be not carefull to look to your Resolutions when sin Satan and your own heart do set against you you will certainly break them 4. The World will interrupt you that you may not live up to your Resolutions made to God in time of danger This is another powerful Assaultant for your heart and affections and will plead If thou didst resolve against sin that was unlawful but the things that I have saith the World are good my Riches are good and my Pleasures are not absolutely evil and my Profits are not unlawful if thou wouldest turn off thy drunkenness why should I be resolved against and if thou wilt shake off thy wicked company yet what have I done that I must not be loved Company-keeping saith the World did impoverish thee but I will enrich thee that did consume what was necessary for thy Family but I come with supplyes for them I will cloathe their backs and I will furnish their Table and I will bring in Portions for thy Children I will make thee honourable and esteemed and I will lay up in store for thee against thy old age when thy labour will be past Thus will the World come in for entertainment in your heart again that though you resolved to spend so much time in secret Prayer every day if God would suffer you to live yet this worldly business cometh to divert you and another cometh to take you off from your resolved practice If you consider what earnest suiters Satan sin and the World will be for your heart and how your heart is as ready to yield as these are to solicit your heart is as willing to have them as these are to have your heart then without diligent care it is impossible to live up unto good and holy Resolutions made in time of danger 5. The difficulty of the things you have purposed and resolved to do calls for your greatest diligence if you would live up unto them The more excellent and difficult the work is we resolve to do the more apt we are to flag and faint and come short in performance Now it will appear that these things are difficult because They are Praeter Super Contra Naturam First The things you have purposed and resolved to do are preternatural These things are that you will love God more and that you will delight and joy in God more Now those things are praeternatural which are added to another thing as an adjunct to its subject so that it doth not constitute the nature of it nor destroy it but perfect it Such a thing is Grace that you have resolved to get greater degrees of Grace and Holiness doth not constitute the Nature of man for a man without grace is a man neither doth grace and holiness destroy but perfect Nature Grace doth not destroy the affection of Love but doth correct it and place it upon its proper Object nor destroy our Joy but turns the stream of our Joy to empty it self in God or rather to fetch our Joyes from God Secondly The things you have resolved to do are supernatural above Nature it is not in the power of Nature to enable you to do what you have resolved upon You resolved in your time of fears and danger to pray to God more fervently but Nature cannot help you to do this To believe more stedfastly to love God more ardently to walk with God more holily but all these are above the power of Nature and must be wrought in you by the supernatural and almighty power of God and yet you did well to resolve to endeavour to do all these if you did remember to make your resolution in the strength of Christ to do this by whose strength we can do all things Philip. 4.13 Thirdly The things you have resolved to do are contra-natural against Nature i. e. against corrupt nature For our love to God doth not destroy the faculty or affection of Love but perfect it and Innoble it but it doth destroy our love to sin and our love to the World and the things of the World Now to do that which is against corrupt Nature is very hard you will finde it exceeding difficult it is swimming against the stream and rowing against the tide that if you do not ply your Oar you will be carryed back 6. The opposition you may meet withall from your nearest Friends will make it evident that there is need of your greatest diligence to make good your good resolutions You have purposed in your heart to spend more time for God and your soul and for the life to come if you do so as you have resolved it may be thy father the Wife of thy bosom thy fellow-servants will scorn thee and deride thee and set themselves against thee Thou hast purposed in thy heart to reprove sinners for their Oathes and Drunkenness and Prophaneness and if thou do so they will envy thee for thy pity and hate thee for thy love it may cost thee dear it may expose thee to trouble from men and from those that by bonds of Nature are nearest to thee if thou wilt indeed come up in thy practice in time of health and safety to thy Resolutions which thou didst believe was thy duty to make in time of sickness and danger 7. The necessary concurrence of many difficult duties that you may perform the purposes of your heart in living in some measure answerable to the mercy of divine protection in time of plague calls for your utmost diligence and care else you will undoubtedly fail and come short of what you did resolve upon Where many Duties are to meet and to be done as necessary Requisites to another duty that makes this duty
of secret sins Many indeed have vailes for their sins that they may not be discerned by men but God looks through them Let me instance in these following sins that appear to men in the shape of grace but in the sight of God are manifest sins Or sins vailed and masked with plausible pretences of good yet are naked to the sight of God 1. Pride covered with humility A proud person often appears in the shape of an humble man In abasing of himself discommending himself that another may commend him crying down himself that another may cry him up by dispraising himself he would force and wrest a commendation from other men But if he discommend himself do you discommend him too if he say such a thing was meanly done if you say you think so too a proud man cannot bear it he cannot hear another say of him what he saith of himself But this secret pride God seeth 2. Hypocrisie masked with Zeal Many seem to be forward in good waies and zealous in good works but Self is the end 2 Kings 10.16 Come see my Zeal c. 3. Secret love of the World covered with pretence of care for their Family Many have a cloak for the hiding of their covetousness of which you read 1 Thes 2.5 For neither at any time used we flattering words nor a cloak of covetousness God is witness this is seen by God 4. Secret hatred against mens persons covered with pretended zeal against mens sins or covered with plausible expressions of love and amitie Judas had murdered Christ in his heart and yet calls him Master with his mouth and kisseth him Mat. 26.49 Many have words smoother than oyl yet have hatred sharper than swords Psal 55.21 5. Vain-glory hidden from men by pretended charity Many will do good relieve the poor help those that be in distress but they aime at esteem amongst men Matth. 6.1 2 3 4. 6. Self-interest hidden from men by pretence of the good of mens souls and the glory of God so a preaching hypocrite may pretend to lay out himself for the good of mens souls and yet may use his Ministry only as a trade to get a living by it 7. Blasphemous hard thoughts of God might be hid from men by speaking good words of God 8. Inward murmurings repinings against Gods Providences may be hid from men by words of great submission to the will of God 9. Inward fleshy lustings of heart and contemplative uncleanness may be kept secret from men by chaste discourse He may love the presence of a person that is occasion of such secret uncleanness and commit adultery in his heart and the person not know of it and the offender speaking chastly all this while But I warn you in the name of God to strive against these sins for though they are secret to men yet God sets them in the light of his countenance There are three eyes upon you when you are in secret viz. 1. The eyes of Angels good and bad and they may see much of your secret wickedness 2. The eye of Conscience and this may see more secret sin than the Angels see in you the very thoughts of your heart 3. The eye of God and his eye seeth more than the Conscience 1 Joh. 3.20 And this view that God hath of thy secret sins when he sets them in the light of his countenance hath these four properties First It is a clear and distinct view God seeth all the evil there is in thy secret sin We have a confused sight of sin and a dim sight of sin we see not so much evil in the greatest sin as there is in the least We see not so much evil in open Prophaneness as indeed there is in a vain thought But God seeth all distinctly What a man hath before his eyes that is a sutable object at an equal distance and having a necessary medium he seeth distinctly Secondly It is a full view As God seeth all the evil in any one secret sin so he seeth all thy secret sins Man may know none of them thou knowest some of them but God knoweth all When thou turnest thy back to go into secret to commit sin Remember then thou art before Gods face Thirdly It is a constant view What we have seen with our eyes might be quite razed out of our memories but not out of Gods knowledge and when God is said to remember our iniquities no more it is not to be understood of real Oblivion but gracious remission Fourthly It is a judicial view If we speak of the secret sins of an hypocrite or a wicked man then God sets them in his sight as a Judge sets before him the crimes of a Malefactor that they may be read he accused convicted and executed If we speak of the secret sins of Gods people God sets them before him as a Father doth the miscarriages of his child not to disinherite him for it but to correct him and chastise him These are the properties of Gods viewing our secret sins and shall not this move thee to watch against them and abstain from them Or hast thou not done that in secret in the sight of God which thou wouldst have been ashamed to do openly in the sight of men There are six comfortable expressions among others which the Scripture useth to set forth Gods free pardon of our sins viz. That he Casts them behind his back Isa 38.17 Blots them out Isa 43.25 Casts them into the depths of the Sea Mic. 7.19 Remembers them no more Heb. 8.12 Will be merciful to our unrighteousness Heb. 8.12 Hides his face from our sins Psal 51.9 There are also six terrible expressions among others which the Scripture useth to set forth Gods displeasure against men for sin viz. That he Writes them in a book Rev. 20.12 Seals them in a bag Job 14.17 Remembers them Hos 7.2 Marks them Psal 130.3 Will visit them Jer. 14.10 and 5.9 Sets them in the light of his countenance Psal 90.8 If therefore there be any thing in the believing thoughts of Gods viewing your secret sins as doubtless there is very much be careful that you abstain from them and not allow your self in them SECT II. TO keep you from secret sins consider That secrecy in sinning is no security to the sinner This is a consequent of the former because God seeth you in secret therefore you are not safe though your sin be secret You may secure your credit and reputation awhile by keeping your sin secret from men but not your happiness and salvation While your sin is secret you may not be reproached for it by men but you shall be damned for it by God if it be allowed and not sincerely repented of Many shall be openly damned for secret sins Read Psal 64. throughout This will be a notable discovery of the sincerity of thy heart if thou darest not allow thy self in secret sins An Hypocrites greatest care is conversant about things
preserved you from secret and invisible danger that you have been in If you would live in some measure answerably to so great a Mercy you must have a special care of minding the secret and invisible things in Christianity and abstain from secret and invisible sins DIRECTION VI. HAth God spared you in time of Pestilence Then be dead unto the World and to things below Take heed that you do not returne with too great an eagerness after the Affairs of this world as if you had not seen such sights as you have seen of Death and the vanity of the World You are not dead in your Grave let this Mercy move you to be dead to the World and sinful Affections You are living in the World but you must be dead to the World It is to be feared that there are many will be as eagerly bent after the things of this World as they were before notwithstanding the Course that God hath taken by smarting Judgments to weane them from the World That will be like unto a Stream stopped and dammed up when it gets over the Bankes and the obstruction is removed runneth down with greater force God hath put many by their way of Trade for some Moneths Now take heed that through over-much eagerness to regain what loss you have sustained by the forbearance of your Calling you do not let out too much of your heart and affections upon these things nor give them more of your time than you can well allow from the necessary Duties of Gods immediate Worship and the things that do concerne the state of your Soules in the life to come Be dead to the Profits Honours Pleasures Wisdom of this World SECTION I. 1. SHould not you be dead to and take heed of returning in your love back again unto the Riches of the World after such a Judgment as this hath been To prevent an over-eager pursuit of the Riches and Profits of this World when by the removal of this Judgment you have opportunity of returning to your Callings consider 1. The Riches of this world are corruptible riches they are perishing treasures Silver and Gold are things corrupting others and are corruptible in themselves 1 Pet. 1.18 19. But you have an incorruptible Kingdom and Crown before you to strive after reserved in Heaven for believers and for those that are so vehemently set for Heaven that they will take it by force 2. The riches of this world are unprofitable riches therefore be not too eager in your pursuit of unprofitable profits They cannot profit you in timâ— of gâ—eatest need Have not you had the experience of the unprofitableness of riches that they are unprofitable 1. For diverting of Judgments or removing evils that come upon you whether temporal as Sickness Plague Death or spiritual as Hardness of Heart Blindness of Minde Terrors of Conscience none of all these can be removed by worldly riches 2. For the procuring of good whether temporal for the Body as Health in time of Sickness or Ease in time of Pain or spiritual for the Soul either Grace or Comfort or Glory if Conscience be wounded they cannot heale your Consciences nor comfort your Hearts 3. The riches of this world are oftentimes hurtful to the owner and possessor of them Eccles 5.13 There is a sore evil which I have seen under the Sun namely riches kept for the owners thereof to their hurt Grace and Christ can never hurt you but your riches may by being clogs to your affections in holy duties by being snares and temptations to you in your converse in the world by increasing your account when you have not well improved them 4. The riches of this world are uncertain riches 1 Tim. 6.17 after you have got them you may presently lose them The loss of outward riches may arise 1. By Men by Force and Power by fraud and deceit 2. By Casualty your Houses may be consumed with flames of Fire 3. By Gods secret Curse Hag. 1.6 He that earneth wages earneth wages to put it into a bag with holes 5. The riches that Men get in this world are easily valued A Mans Estate is easily computed But there are riches in Christ which are unsearchable seek and search after more of them Ephes 3.8 6. When you have got them they will not satisfie your desires Eccles 5.10 II. Should not you be dead to the honours of this World which will be a bait to many after such a Judgment Should not you who are yet alive to behold the Graves of some Honourable Persons now in the dust call off your heart from seeking after them Have you not seen that Death respects not the Honourable more than the Ignoble the Reverend and Esteemed no more than the Mean and Contemptible Those that have Honourable Names and Titles Honourable Friends and Relations Honourable Callings and Imployments Honourable Preferments and Enjoyments are equalized in the Grave with others And have not you seen some fall and heard of others in this Judgment and yet after all this set your heart upon the Honours of this world III. Should not you be dead to the pleasures of this World which will be snares for others Should you after such a Judgment as this give your self to live a sensual flesh-pleasing life and spend your time in needless delights and recreations when you have heard so many dying Men complain of the loss of time when they were well and the want of time when they came to die Consider what these Pleasures be that you are so much addicted to that such sadning sorrowful sights that you have seen will not weâ—n you from them Nay when Gods smarting Rod upon your own body by the Plague will not imbitteâ— your worldly pleasures and delights but you will go out of such a dreadful Judgment of God to your Gaming 's and Sports to the pleasing of the flesh in satisfying the lusts and desires thereof in acts of uncleanness Consider these 1. are short pleasures they are but for a little while they are passing away while you are at them But these short pleasures may bring you to eternal torments and endless woe Heb. 11.25 Choosing rather to suffer afflictions with the People of God then to enjoy the pleasures of sin for a season 2. By giving up your selves unto these Pleasures you deprive your selves of the Pleasures of Gods House in his Ordinances which others drink of Psal 36.8 3. You deprive your self of the Pleasures of Gods House above in Heaven of the Rivers of Pleasures which are at Gods right hand for evermore Psal 16.11 4. These pleasures are more brutish pleasures and do but delight the more brutish i. e. sensitive part in Man The rational Soul as such is not delighted in the pleasures of the Flesh in eating and drinking a Horse doth find pleasure in this as much as you and some unreasonable Creatures herein do excel you 5. They are
should walk in newness of life Ver. 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin In which Scripture are set down these things viz 1. The parts of Sanctification Mortification Vivification 2. The cause of our Sanctification viz. communion with Christ in his Death Burial and Resurrection 3. The Testimony and Pledge of it our Baptism 4. The growth and progress of Mortification we should aime at the total destruction of the body of sin by the Crucifying Destroying and Burial of sin You have seen the death of thousands and you have seen the Burial of thousands to all these add one more Funeral and that is the Funeral of your sins Do you out-live this Judgment and shall your sins do so too God forbid This would be to live altogether unanswerably to so great a mercy You live but your sins should be dead in you and you unto your sins Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. Though you live yet must you be buried Now Believers are buried in three respects 1. In respect of their good names as they are reproached by the wicked The throats of the wicked are the Sepulchres or burial places of the good names of Gods people this is part of a Believers sufferings 2. In respect of Self-denial Believers must be no more taken with the things of this World so far as to draw them from God than a person dead and buried and lying in his grave 3. In respect of the Mortification of sin and these two last are our duty and of this last I would speak a little following the Metaphor in which there is some difference and some agreement in the burial of our sin and in common burial The difference in these Respects First We bury our friends weeping for their death desirous of their life wishing oâ— that this my Friend had not died oh that I could have kept him in life But we must bury our sin rejoycing as those that are glad of its death Not weeping because sin is dead but that it once did live Secondly We bury our Friends with hopes that they shall rise again and live again But we must bury our sins with hopes they shall never live more never return to them more The resemblance holds in these particulars 1. The Burial of sin supposeth the death of sin Never any man yet buried his sins alive For while sin doth live it is in the heart as in a Throne and not as in a Grave 2. The Burial of sin supposeth the ceasing of the love of sin that we see not that beauty and comliness in sin as we did when it was alive A man that loves his Relation while he lived put him in his bosome yet will not do so when he is dead a man while he loves his sin will never bury it 3. The Burial of sin includeth the removal of it out of our sight and as much as may be out of our thoughts We love not to look upon dead friends nor many times to think or talk of them who while they lived were pleasing objects to our eyes and the delightful matter of our discourse While Sarah lived she was beautiful in Abrahams eyes but when dead he desired to have her removed out of his sight Gen. 23.4 I am a stranger and a sojourner with you give me possession of a burying place with you that I may bury my dead out of my sight The presence of sin is a trouble to you when it is dead and you would have it out of your sight and this removal of sin when dead and buried hath these three properties First It is a total removal the whole body of sin and all the members of it are buried Death might arise from the disease of some particular part but burial covers all He that makes a shew of the burial of sin and yet keeps any in his heart as his love and delight hath indeed buried no sin For who doth so bury his friend as to keep any of his members in his house Secondly It is a voluntary removal when one is dead we make it matter of our choice to have him buried Yea we look upon it as a sore evil and great annoyance to have burial denied to our dead friends So it is your choice to bury your sins and the thoughts of not having them buried is a great trouble to you Thirdly It is a perpetual removal we bury our friends so that we would not have them taken up again and brought into our house So you bury sin never to have it brought back to live again in your heart One that hath buried his sin doth earnestly desire it might be removed out of the sight of God by free pardon out of the sight of his own eyes by the evidence of the pardon and out of the sight of others by leading a contrary Conversation 4. The Burial of sin includes the rotting of the old man in its grave the mouldring of it and the daily wasting of it as dead Corps buried in the earth do consume and wast daily Though a body buried doth not presently totally consume Many years after the burial if the grave be opened you may find the bones and the skull the reliques of sin in the heart of a Child of God are but as the bones and the skull but the body of sin is destroyed 5. The Burial of sin includes the loss of the power and authority that sin had in the heart while it was alive Though a man were never so potent while he lived yet when he is dead and buried he hath no more power nor jurisdiction Though thy sin did sit as a Lord and rule in thy soul while it lived yet being dead and buried its dominion ceaseth Now if you are buried with Christ these things will be a comfort to you viz 1. Those that are buried with Christ are most comely in the sight of God A man that is naturally dead and buried is not so with us but he that is spiritually dead to sin is beautiful in the eyes of God 2. Those that are buried with Christ have converse and Communion with God those that are naturally dead have no more converse with us but a man hath no Communion with God till he is buried with Christ 3. Those that are buried with Christ are past the hurt of death As those that are naturally dead have past through all that death can do unto them if you are buried with Christ though you must come under the stroke of death yet the sting of death is taken out 4. Those that are buried with Christ shall be raised at the last day and shall for ever live with God and Christ and with holy Angels and Saints in the Kingdom of God Rom. 6.8 Now if we be dead
existimant se aliquod bonis suis adjicere tandem pro the sauro inventuros dei indignationem Bez in loc Question Sixth Question Seventh Corollaries from the first part of this Direction The second part of the first Direction Ten Lessons to be learned in this City that hath been a great house of mourning Verity of divine threatnings Desert of sin Mans mortâ—lâ—ty The worlds vanity The uncertainty of all relatiâ—ns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they set forth to Sea Vâ—la daâ—t when they have done their voyage vela contra hunt Humility Parity in â—â—t â—â—d afflictions Difference â—n the â—anner Folly of delays Mortification Ten Aggravations of Gods Peoples sin if they be worse Seventeen Arguments to Gods People to be better Perform your purpose pay your vows Seven Arguments for care to keep oâ—r resolutions made in time of fear and sickness The heart is deceitful Sin is encroaching Satan will assault The world will interrupt You will meet with opposition Concurrence of many duties re-qui-red Twenty Helps for keeping our Resolutions Watch against your Darling sin Signs of a beloved sin And against Temptation Sin is as odious to God when you are well as when you were sick Holiness in acâ— pleasing to God more than in purpose Sin is prejudicial â—hâ—n you are well as when you were sick Holiness in act will be sweeter to you than onely in purpose When you are well you are stil mortal Believe judgment to come Gods eye is upon you Keep conscience tender Choose a choise friend Gods purpose always the same to you Holy courage Zeal Frequent Self-reflexions Renew your Purpose It will bring great benefits Pray for strength Mortifie self-love and use self-denial Examples Fourteen Aggravations of neglect to live up to our holy Resolutions It is great hypocrisie Double Iniquity Creaâ—â—olly It is to lye to God * Oratio quando non est conformis menti dicentis dicitur falsa ethice quando non est conformis rebus est salsa logice To sin against conscience It will make death terrible It is great unthankfulness for your life It will make you loose the benefit of affliction It is to approve of sin after dislike If thou hadst dyed in thy sickness thou hadst been damned It encourageth the devil to tempt It provoketh God Hinders Prayer Begets doubtings Since you live look after the cure of soul-sickness Sin is the souls sickness Sickness of the Soul more dreadfull than of the Body Signs of the cure of soul-sickness How to be cured of soul-sickness Christ the soul-â—hysician Directions to give to God the glory of our souls cure The Reader is desired to make the following Direction the Fourth Be Eminent in your place and Relation Subjects Duties to Magistrates Ministers should be more in Studying Praying Preaching 10 Appellations shewing the work of Ministers Living exemplarily The Peoples Duty in hearing the word Governoâ—s of families must set up Gods Worship in their houses Why Wherein In praying Four Reasons for daily prayer in families Râ—adiâ—g the Word of God 4 Reasons for reading Scripture in Families Repeating things delivered in publick In Catechizing 4 Reasons for Catechizing in Families In singing Psalms How 〈◊〉 Really For five Reasons Livelily Chearfully Constantly Duties of husbands wives whom God hath spared in this Plague The properties of their love Superlative Constant Holy Tender Forgiving love The Reasons of their love Wherein they should manifest this love ☜ Duties of Parents whom God hath continued to children viz. Instruction Correction Prayer Choosing them a Calling Disposing them in Marriage Duties of Children whom God hath continued to their Parents Reasons for these Duties Duties of Masters whom God hath continued to Servants Duties of Servants whom God hath continued to Masters Watch against secret sins Abstain from secret sins Considerations to watch against secret sins God setteth secret sins in the light of his countenance Masked sins detected 4 Properties of Gods view of secret sins Secresie is no security It is a sign of sincerity God judgeth not by outward appearances To allow secret sin is great â—mpâ—iety Secret sins provoke God And grieve the Spirit And destroy your peace Hâ—nder grace And fervent prayer and prevent audience Do harden Stop communications of Gods secrets If you make conscience of secret sin you shall have an open reward In these you have least help from others Que. 2. Helps against secret sins God his eye Eâ—e judgment to come Deep hatred True fear Uprightness of heart Design Gods approbation Be watchful Suppress first motions of sin Sense of Gods love Secret duties Secret duties Secret things in Publick duties Secret evils in publick duties to be avoided Since you live after the Plague be dead to the World To the Profits of the world Are corruptâ—ble Hurtful Unprofitable Hurtful Uncertain Easily valued Unsatisfying To the Honours of the World To the pleasures of the World To the wisdom of the World ☜ Signes of a Man that is dead to the world Since you live after this Plague be dead to sin and be buried with Christ Believers are buried in 3. respects 2 Differences between the burial of our friends and our sins 5 Resemblances Comfort to those that are buried with Christ Since you live after this Plague walk in newness of life What newness of life doth not consist in In what consisteth newness of life The excellenâ—ies of a new life Hindrances of walking in newness of life Since you live after this Plague keep upon your heart a sense of this Mercy Helpes to be sensible of the Mercy of life If you have fewer objects of love left you love God so much the more Since you live remember what were the actings of conscience in time of danger and live accordingly Since you live after you have been in such danger trust God for the future Description of trust 8 Arguments to trust in God Six special times to trust in God Since you live after this Plague give thanks to God 3 Wayes you must Praâ—se God with your Tongue Heart Life 12 Arguments to thankfulness for life Psal 6.4 5. Psal 30.9 Isa 3â— 18 19. Mat. 20.22 23. Jer. 16.7 Psal 16.5 6 Helpes to thankfulness for life