appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
weakenesse were a just impediment to preaching whereby the spirits of a feeble man are much exhausted yet would I not make it a pretext for wasting precious time in idlenesse It was wittily and gravely said Cavendum in ocio ocium est Bern de Consid l. 3. c. 13. Scipio Africanus dicere solebat Nunquam se minus ociosum quam cum ocioosus esset Cic. Offic. lib. 3. Even in leisure lasinesse is to be shunned Worthy therefore of all to be imitated is he who made that use of freedome from publique affaires as he set himselfe more close to his private studies and thereupon was wont to say that He was never lesse at leisure then when he was most at leisure Answerably according to the abilitie which God gave me I endeavoured to spend that cessation which I had from publike imployments in my priuate studies so as some fruit thereof might redound to you and others By this my true and just apology I hope the fore-mentioned seeming neglect of you appeares to be but seeming Concerning the subject matter of my private paines now made publike though I had by me sundry treatises heretofore preached in your eares which might with more ease have beene laid againe before your eyes yet the manifestation of Gods displeasure against us and other parts of the Christian world by shooting out his three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malas sagittas Ezek. 5. 16 Metonymia effecti evill arrowes so called in regard of their evill effects Plague Famine Sword hath drawne my thoughts to meditate thereon and to publish what in mine ordinary course of Ministry I have not had occasion to preach Indeed on speciall occasions I have out of the pulpet delivered some of the points handled in these Treatises but I never finished any of them It is without question a point of prudence to eye the divine Providence in all things For Maiestati divinae gubernatio pariter administratio universitatis incumbit Bern super Cant. Ser. 68. by it without all contradiction are all things thorowout the whole world governed and disposed especially the affaires of his Church on which sometimes the light of his favour brightly shineth other-times haile-stones of indignation are showred downe By a due observation hereof may our disposition to God be so ordered as that which God expecteth be effected namely Gratulation for his Favours Humiliation for his Iudgements Now are the times wherein clouds of Gods anger have obscured the bright skie of the Church Pertinent therefore to the present times are the Treatises following and in that respect the more profitable to us of these times Quo magis quid accomodum eo magis commodum est The more pertinent a point is the more profitable it is I could wish that there were not so just occasion of treating of the fore-said three arrowes as there is We have felt the bitternesse of the plague within these six yeares more then in many hundred yeares before in this land which arrow is now againe shot against us and how farre the venime thereof for it is a venimous arrow may infect who knowes Both the Palatinates Bohemia Moravia Silesia Hungaria and almost all Germany The generall History of France hath a catalogue of 99 townes and places of Ostage for them of the religion reduced in these late warres Rochel Montauban Monpellier Nesmes and other townes cities and countries in France Bredaw in the Low Countries and many other places in Christendome have felt the deepe wound of warre whereby Idolatry hath thrust out Piety Superstition is set in the roome of Religion Vsurpers have entred upon the rites of the true Lords and Inheritours the bloud of many millions hath beeneshed more have beeneexiled and all things turn'd upside downe S. Augustine in his time complained that the outrages of the Clergy of the Donatists so wasted the Clericorum Donatistarum latrocinia sic vastant Ecclesias ut Barbarorum fortasse sacta mitiora siat Aug. Epist 122. Churches that Barbarians dealings might seeme to be more mild How much more justly may we take up that complaint against the Popish Clergy Iesuites Monks Priests Friers and the rest of that rabble As for Famine it begins to invade all Christendome so as one country cannot be helpfull to another as they have been in former times Corne hath not been so deare among us as now it is in any living mans memory How far this Famine begun may proceed and to what extremities it may bring both our and other countries no man can tell Is it not now time for Plaisters to be made for the Plague Provision to be procured against Dearth and Protection provided against the Sword Such are the evils of these Arrowes as to determine which of them is the least evill is not easie I am sure that the least of them is so evill as there is just cause to use all the meanes that possibly we can to prevent or remove it To these purposes tend the Treatises here tendred to you In them ye shall find beside sundry other usefull points the extremities of and remedies for Plaister for the Plague §. 70 71 50 64 c. Plague Dearths Death §. 4 5 6 c. Famine and Churches 6 quest §. 83 85 9 10 c. Dignity of Chivalry §. 15 10 c. Sword With such a mind accept them as they are offered to you by him that thinks no pains too much for your good who is alwaies mindfull of you and humbly and heartily desireth the helpe of your prayers who though feeble in body yet so long as he retaineth any competent strength to do you any service desireth to be Black-Fryers LONDON 11. Apr. 1631. Your faithfull Minister WILLIAM GOVGE Errata In the Epistle Dedicatory in margine pag. 1. lin 3 for bono reade bona Pag. 19 lin 36. and Mordecai was p. 76. l. 29. To him therefore p. 99. in marg l. 10. Macrob. p. 110. l. 11. know not what p. 111. in marg l. 17. Gen. 17. 7. p. 325 adde in the end of l. 28 imply as much p. 335. l. 9. he makes P. 366. l. 33. so deepe a wound p. 378. l. 12. noted that the very p. 381. in marg l. 22. for redi r. recti p. 433. l. 14. had betrothed to his A Table of the Principall Points handled in The Plaister for the Plague on Numb 16. Vers 44 45 c. § 1. Of the resolution of the whole history 1 § 2. Of the exposition and observations of Num. 16. 44. 4 § 3. Of judgements as consequences of sinne 5 § 4. Of the sinnes that cause judgement 6 § 5. Of the courses to be taken when sinne is found out 8 § 6. Of the cases wherein we must seeke to slake Gods wrath 9 § 7. Of putting away sinne for removing judgements 9 § 8. Of Gods foretelling judgements 11 § 9. Of Gods making knowne his mind to his Ministers 12 § 10. Of the grounds that Ministers now have to foretell
judgements 13 § 11. Of the meaning and doctrines of the first part of the 45. Verse of Numb 16. 14 § 12. Of the godlies exemption from the ungodlies destruction 17 § 13. Of the cases wherein Saints have their share in publike judgements 18 § 14. Of the sundry wayes of exempting Saints from judgements 19 § 15. Of Gods care of Saints mixed with the wicked 20 § 16. Of believers dying of the plague 21 § 17. Of avoiding communion with the wicked for avoiding their judgements 23 § 18. Of flying in time of plague 24 § 19. Of leaving multitudes in evill 25 § 20. Of the stay of judgement by reason of the godly mixed with the wicked 26 § 21. Of Gods revenging therebellious 28 § 22. Of the utter destruction which stubbornenesse brings to men 29 § 23. Of sudden judgements 30 § 24. Of the exposition and observations of the last part of the 45. Verse 32 § 25. Of the sense and notes of the former part of Verse 46. 34 § 26. Of respect to ones calling 40 § 27. Of using warrantable meanes to pacifie Gods wrath 41 § 28. Of sacrificing humane bloud to pacifie God 42 § 29. Of popish toyes to pacifie God 44 § 30. Of performing things warrantable with due circumstances 45 § 31. Of shewing mercy to such as wrong us 47 § 32. Of speedy pacifying Gods wrath 49 § 33. Of attonement with God after his wrath hath beene kindled 53 § 34. Of Gods peculiar love to man 54 § 35. Of their desperate condition who reject reconciliation 55 § 36. Of the penitents comfort in reconciliation 56 § 37. Of the resemblance betwixt prayer and incense 56 § 38. Of incense typifying Christ. 59 § 39. Of the vertue of Christs intercession to appease God 61 Of the vanity of meere creatures intercession 62 § 40. Of the scope of the last clause of the 46. Verse 65 § 41. Of the sense of these words wrath is gone out from the Lord. 66 § 42. Of anger attributed to God 67 § 43. Of the lawfulnesse of anger 69 § 44. Of the matter of mourning which the provocation of Gods wrath gives 72 § 45. Of the sinnes which most provoke Gods wrath 74 § 46. Of the causes of Gods wrath among us 79 § 47. Of the kind of plague here meant 82 § 48. Of a plague as an effect of Gods wrath 85 § 49. Of afflictions as effects of wrath or love 86 § 50. Of the duties to be done when a plague is begun 88 § 51. Of the terrour of the beginning of Gods judgements 89 § 52. Of the meaning and method of the 47. Verse 91 § 53. Of obedience to Governours directions 93 § 54. Of ordering obedience to circumstances aright 94 § 55. Of the danger of scanty obedience 96 § 56. Of due respect to every branch of that which is given us in charge 97 § 57. Of speed in relieving the distressed 98 § 58. Of the danger of delaying succour 99 § 59. Of speedy succour 99 § 60. Of the boldnesse in danger which a good warrant giveth 100 § 61. Of publike persons forbearing to visit particular persons infected with contagious diseases 103 § 62. Of substituting others in ones place in time of danger 103 § 63. Of observing Gods judgements 104 § 64. Of the sense and scope of the 48. Verse 106 § 65. Of using meanes to preserve the living 107 § 66. Of using meanes in desperate cases 109 § 67. Of the efficacy of right meanes 110 § 68. Of Gods power over plagues 112 § 69. Of the meaning of the 49. Verse 113 § 70. Of a plagues devouring 116 § 71. Of the terrour of a plague 119 § 72. Of the many meanes that God hath to destroy men 120 § 73. Of the bloud of others which principals bring upon themselves 121 A PLAISTER FOR THE PLAGVE §. 1. Of the Resolution of the whole Historie NVMB. CHAP. 16. VER 44 45 46 47 48 49. IN this history we have A Plaister for the Plague such a plaister as hath its probatum est For this plaister being applied to the plague the plague was stayed Verse 48. Verse 44. And the Lord spake unto Moses saying The parts are 1. The Cause of the Plague 2. The Cure of the Plague The cause is procuring i nflicting The procuring cause is pointed out by this copulative particle AND which pointeth at the sinne of the people set out in the 42 43. Verses The inflicting cause was the Lord. For he saith I will consume c. And of him Moses saith wrath is gone out from the Lord. For Cure of this Plague there is 1. A prediction of it spake 2. A prescription for it In the prediction is expressed 1. The Minister to whom it was foretold unto Moses 2. The Matter that was foretold Verse 45. Get you up from among this congregation In setting out the Matter there is 1. An Admonition premised 2. A Resolution intended In the Admonition are 1. The Persons Who. You. From whom From among this congregation 2. The Point Get up that I may consume them as in a moment The Resolution is of a judgement 1. Intended that I may c. 2. Aggravated by the Sorenesse Consume them Suddennesse as in a moment In the Prescription there is 1. A Remedy 2. The Efficacie thereof Verse 48. The Remedy is set out by Patterne Precept And they fell upon their faces In the Patterne we have 1. The Persons They. 2. Their practice Fell upon their faces The Precept is 1. Propounded 2. Proved to be necessary Verse 46. And Moses said unto Aaron In propounding the Precept we may observe 1. The Persons Charging Moses said Charged Vnto Aaron 2. The Prescript This declares 1. Take a censer and put fire therein from off the altar and put on incense The Meanes to be used 2. The Matter to be effected The Meanes are Instrumentall Principall The instrumentall meanes are Censer Fire The fire is amplified by the place whence it was to be taken from off the Altar The principall meanes was Incense Put on Incense The Matter to be effected is Expressed Amplified And go quickly to the congregation and make an attonement for them The Expression is this Make an attonement The Amplification sets out 1. The persons for whom the congregation 2. The Manner or time Quickly For there is wrath gone out from the Lord the Plague is begun The Proofe of the necessity of that which is thus prescribed is taken from the instant judgement which is 1. Indefinitely intimated 2. Determinately expressed Verse 49. Two things are indefinitely intimated 1. The Cause of the judgement 2. The Kinde of the judgement The Cause is wrath aggravated by the Author of it There is wrath gone out from the Lord. The Kinde is a Plague Evidenced by the beginning of it The Plague is begun Verse 47. And Aaron took as Moses commanded and ran into the midst of the
hanging over our heads or feele it fallen upon us to search narrowly and thorowly after the cause of that judgement Nothing doth usually so bring mens sinnes to mind and memory as judgements Instance the example of Iosephs brethren Nihil sic peccata in memoriam revocare consue-vit ut poena castigatio Et hoc manifestum ex fratribus Ioseph c. Chrys â—d Pop. Hom. 4. Gen. 42 21. The Prophet therefore that penned the Lamentations upon the grievous judgements that had fallen upon the Israelites giveth this advice q Lam 3. 40. Let us search and trie our wayes Vpon a like occasion which was a manifestation of Gods displeasure by visible judgements the Apostle giveth this advice r 1 Cor. 11. 31. Let a man examine himselfe If the judgements be publicke it wil be use-full in our search to proceed after this manner 1. Observe what are the most common and publike sins What sinnes especially to be thought causes of judgement of that place or people where the fire of Gods wrath appeareth These were the sinnes which God himselfe did as it were with the finger thus point out to his Prophet s Ier. 7. 17. Seest thou not what they doe in the Cities of Iudah and in the streets of Ierusalem 2. Marke how farre such sinnes are winked at and tolerated by Magistrates and Ministers For this provoketh God to take the sword into his owne hands whence proceed publique and fearefull judgements Instance t 1 Sam. 3. 13. Elies case 3. Consider how farre the contagion of those publique sinnes spreadeth it selfe For when the infection of a sinne is diffused all abroad farre and neare the Lord is forced to send some publique judgement thereby as it were with a fire to purge the aire u Dan. 9. 11. All Israel have transgressed saith Daniel therefore the curse is powred upon us 4. See how farre they that professe Religion do yeeld to the corruption of the times For these by their sinnes much incense Gods wrath because they especially cause the name of God to be blasphemed Witnesse x 2 Sam 12. 14. Rom. 2. 24. David The y Gen. 6. 2. commixtion of Sonnes of God with Daughters of men caused the Deluge 5. Especially let every one examine himselfe and search out his owne sinnes and take due notice how farre he hath followed the sway of the times and yeelded to the iniquity thereof Every one ought most to suspect himselfe and to feare lest his sins among and above others have incensed the fire of Gods wrath Every one if he take due and thorow notice of himselfe may know more evill of himselfe then he can justly suspect of others For men know their owne inward parts their very thoughts and imaginations in which respect though others commit more outward grosse enormities then themselves yet they are privy to such a sea of corruptions in themselves that they have every one cause to say z 1 Tim. 1. 15. Of sinners I am the chiefe §. 5. Of the courses to be taken when sinne is found out 2. SInnes the cause of judgement being by such searching found out we may not suffer them to remaine and continue to enflame Gods wrath but as we desire to have that fire goe out so we must pull away this fuell So long as How Gods wrath may be slaked fire hath fuell to worke on it will not go out but rather be more and more hot Now fuell is pulled away from Gods wrath 1. When the soule is prickt and pierced with sinne when godly sorrow is wrought in the heart a 2 Cor. 7. 9. such a sorrow as was wrought in the Corinthians 2. When upon that touch of heart true confession of sinne is made to God b 1 Ioh 1. 9. If we confesse our sinnes God is faithfull to forgive us our sinnes c 2 Sam 12. 13. Nathan on this ground pronounced pardon to David 3. When upon such confession the mind is otherwise disposed then it was before loathing the sinnes which before it loved as d Luk. 7. 38. she that made a towell of her haire which had before beene laid out to proclaime her lust 4. When that loathing works a true and resolved purpose never to returne to those sinnes againe As he that said e Psal 39. 1. I will take heed unto my wayes 5. When this purpose for the more sure performing of it is ratified by solemne promise vow and covenant Hereof we have a worthy patterne of the Iewes in f Neh. 9. 38. Nehemiahs time 6. When faithfull endeavour is answerable to such purposes promises vowes and covenants as he that said g Psal 56. 12. Thy vowes are upon me O Lord. As the bond of a Creditor to whom a man that meanes honestly is bound so lies on the debter that he is not quiet till it be discharged so was the vow which he had made to God upon him 7. When above all remission and reconciliation is heartily sought of God and stedfastly believed This is principally intended by the attonement hereafter to be spoken of §. 6. Of the cases wherein we must seeke to slake Gods wrath THE foresaid course for averting judgement is to be taken 1. When the fire of Gods wrath flameth about our eares and bath consumed many before our eyes as h 2 Sam. 24. 15. the Plague did in Davids time 2. When there is but a smoake which sheweth that fire is kindled though it flame not forth as when Moses heard God say i Exo. 32. 10. Let me alone that my wrath may waxe hot against them c. Threatnings of judgement are to Gods wrath as smoake is to fire Such smoake made the Ninevites repent Ion. 3. 5. 3. When we observe causes that may kindle and enflame Gods wrath to abound as all manner of notorious sinnes They were the sinnes of the people which made k Luk. 19. 41. Christ weepe over Ierusalem By them he gathered that heavy vengeance must needs fall upon her 4. Though we apparently see no flame nor smoake nor notorious cause yet when we have just cause to suspect and feare all or any of these Thus it is noted of l Iob 1. 5. Iob that when the dayes of his childrens feasting were gone about he sent and sanctified them c. For Iob said it may be that my sons have sinned c. Because he suspected that they might have provoked Gods wrath he used meanes to pacifie the same §. 7. Of putting away sinne for removing judgement THE fore-mentioned point concerning the removing of Gods judgements doth now in particular and after an especiall manner concerne us * The second of Iuly 1625 was the first day appointed for a publique fast when there died in that weeke 405 of the Plague who are even in the flame of the fire of Gods wrath and thereupon assembled together by fasting and prayer after a more then
ordinary manner to seeke grace and favour of God that so this day of humiliation may prove a day of reconciliation For this end we are this day to enter into a solemne covenant with God and as we desire to have this hot fire of the Plague or extinguished or at least slaked so to remove the causes which have kindled the same so farre as we can find them out When the Iewes after the captivity on a day of fast entred into a new covenant with God m Ezr. 10. 3. Neh. 9. 2. they put away their strange wives and children because in taking them they sinned and to hold them had beene to continue in sinne In like manner though we be wedded to our sinnes as to wives and our sinnes be as deare as wives and children can be yet must they be put away els nor our persons nor our prayers nor any services that we performe can be acceptable to God Sinnes retained are as that n Exo. 15. 23. bitternesse which was on the waters in Marah which made them that they could not be drunken and as that o 2 King 6. 5. heavinesse on the axe head which made it sinke in the water and as that p Lam. 3. 44. thick cloud whereof the Prophet thus saith our prayer cannot passe thorow it Yea as those q 2 King 4. 39. wilde gourds which brought death into the pot But faith and repentance are as the tree which was cast into the waters and made them sweet as the stick which being cast into the water made the iron swimme as the winde which driveth away a thick cloud and as the meale which made the pottage wholesome Wherefore as Sanè ubi prorsus de medio actum suerit omne peccatum causa qui dem omnino sublata nec ipse quoque deinceps manebit effectus Bernard in Psal 91. Serm 10. we desire to have our persons prayers and other services acceptable to God and the fiercenesse of this pestilence to asswage yea this and other judgements to be removed let us take away the cause of all let us put away our sinnes The cause being taken away the effect will quickly follow §. 8. Of Gods foretelling judgements II. * See §. 2. GOD foretels what he intends against sinners This he did by a Gen 6 14. preparing an arke before the floud came by b 19. 1. sending Lot into Sodom before it was consumed by c Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued and by d 2 Chro 36. 15. raising up Prophets and sending them time after time to the Israelites This God doth to draw men if it be possible to repentance as e Ier. 26 18 19. Hezekiah and his people and f Ion. 3 5. Captivitas Iudae orum praedicitur ventura ut eum vencrit non casu accidisse videa tur scd irá Dei. Hieron Comment in Ioel 1. Gods patience the King of Niniveh with his people were wrought upon by this meanes and judgement prevented or els to make men the more inexcusable and to justifie Gods severity against men and to give evidence that the judgements which fall on men come not by chance but from God 1. Hereby have we evidence of Gods long-suffering He thinks not of wrath till he be exceedingly provoked Therefore he is said to be g Ion. 4. 2. slow to anger And when he is provoked to take vengeance he threatens before he strikes For h Lam 3. 33. he doth not afflict willingly He saies it and sweares it i Ezek. 33. 11. I have no pleasure in the death of the wicked And well we may believe him that he is so flow to take vengeance for vengeance is to him k Isa 28. 21. Extraneum factam suum all enum opus suum Peregrinum est opus ab eo Hieron in hunc locum his strange worke his strange act a worke and act whereunto he is in a manner forced which he would not do if otherwise he could maintaine his honour They therefore on whom judgement falleth have cause to confesse unto God and say l Dan 9 7. Hardnesse of mans heart O Lord righteousnesse belongeth unto thee but unto us confusion of faces for we have not hearkned c. 2. This manner of Gods proceeding with sinners gives demonstration of the irard and impenitent heart of man that will not be brought to yeeld Fitly is such an heart stiled m Ezek. 11. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart of stone For a stone may be broken to peeces yea beaten to powder but never will it be made soft so such mens hearts may be confounded with Gods judgements but will never be mollified nor made pliable to his will If threatnings or predictions of judgements could worke on Calamitas praedicitur ventura ut agente populo paenitentiam non veniat que ventura est si permansâ—rit in delictis Hieron in Ioel. 1. such God would never worke his strange worke Iudgements are foretoid to come that people repenting judgements might not come which yet will come as they are foretold if people continue in sinne Reade and consider Ier. 26. 18 19 c. §. 9. Of Gods making knowne his mind to his Ministers III. * See §. 2. GOD reveales his mind to his Ministers So he did to a Gen. 6. 13. Noah b 18. 17. Abraham c Exo. 3. 8. Moses and other his Prophets To omit other particulars in this case it is thus indefinitely said d Am. 3. 7. Non faciet Deus verbum nisi revelaverit Prophetis non quo omnia revelet Prophetis quae in coelo faciat sed quae facturus in terris sit Hier. in Am. 3. Lege plura ibid. Hac de re Surely the Lord God will doe nothing but he revealeth his secret to his servants the Prophets Not for their owne sakes onely doth God manifest his purpose to his Ministers but that they may declare to others what is made knowne to them On this ground saith the Lord to his Prophet e Ezek. 3 17. Gods providence and prudence in mans ministry Ezo 20 19. Luk 1. 12. Heare the word at my mouth and give them warning from me Now by this meanes of manifesting his minde the ministry of man God sheweth his providence and prudence 1. His providence in ordaining such a meanes as is fittest for mans infirmity For man can best endure man to speake unto him and to declare what is meet for him to know When God himselfe delivered his ten Oracles to the people they were so affrighted as they said unto Moses speake thou with us and we will heare but let not God speake with us lest we die Yea when Zachariah an ancient Priest saw an Angell that brought unto him a gladsome message he was troubled and feare fell upon him 2. His Prudence in ordaining so meane a meanes as will make triall
sinne and to wrath incensed by sinne and signifieth to cover them that is to pardon sinne and to pacifie wrath As where it said o Psal 78. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He forgave iniquity word for word He covered iniquity And where in relation to the wrath of a King it is said p Pro. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man will cover it that is pacifie it It is also simply used and signifieth to be propitious favourable or mercifull as where prayer is thus made to God q Deut 21 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius esto erga populum tuum Be mercifull to thy people Israel It is frequently used to expiate that is to purge away or take away any uncleannesse so as it may not be imputed and to make it fit for holy uses or to appeare before God Thus it is applied to things used under the Law and to persons as to r Lev. 16 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiabit the holy Sanctuary to the Tabernacle of the congregation to the Altar to the Priests and to all the People of the congregation All the fore-mentioned acceptions of the word do adde much to the clearing of this phrase in this place make an attonement Attonement What attonement is according to the English notation of the word implieth two at one namely two that were at odds or variance Such attonement is as much as agreement or reconciliation This in regard of that odds which is betwixt God and man is done two wayes 1. By taking away sinne the cause of How attonement is made wrath 2. By pacifying wrath the effect of sinne Offerings for sinne typified the former Incense the latter Though these may thus be distinguished yet can they not be severed For without sinne be taken away wrath will not be pacified And if wrath should be pacified where 's the benefit thereof if sinne be not taken away Though therefore the one may be more expresly specified yet the other also is there intended Now because of the mention of incense here by attonement here meant the pacifying of Gods wrath is most directly set out This Relative particle THEM * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them hath reference to the fore-named congregation a congregation of rebels Yet is order taken for pacifying Gods wrath justly incensed against them The Summe of this text is a Prescript for pacifying Gods wrath In this prescript we have 1. The Persons Charging Moses Charged Aaron 2. The Charge it selfe wherein is expressed 1. The Matter given in charge 2. The End thereof I. In the matter is distinctly set downe 1. The Substance To burne Incense 2. The Circumstances Which are two 1. The Instrument whereon to lay the incense a Censer 2. The Meanes to burne the incense which is 1. Generally expressed Fire 2. Particularly limited From off the altar II. The end is set downe by way of charge which consisteth of two branches In the former you may observe 1. The Action to be done Goe 2. The Time when Quickly 3. The Persons to whom To the Congregation In the latter you may againe observe 1. The Duty to be done Make an attonement 2. The Persons for whom For them namely for the Congregation before mentioned Six especiall points are here to be noted I. Men must do what they do by vertue of their calling It belonged to Moses as a Prince and a Prophet to give direction for staying the Plague and to Aaron as High-Priest it belonged to offer incense Moses therefore did that which belonged to a Prince and Prophet And he appointed Aaron to do that which belonged to * Deut. 33. 10. an High-Priest II. Such meanes must be used to pacifie Gods wrath as by Gods Word are warranted Offring up Incense which is the meanes here to be used was expresly warranted by the Word of God Lev. 16. 12 13. III. Things warrantable in their substance must be performed with warrantable circumstances For this end the foresaid Incense was to be offered on a Censer and to be burnt with fire from off the altar Lev. 16. 12. IIII. Duties of mercy must be performed to such as wrong us This congregation murmured and gathered themselves together against Moses and Aaron Yet Moses bids Aaron go to them to do a worke of mercy for them in this their need V. Gods wrath is with all expedition to be pacified For this end Aaron is charged to go quickly that with all possible speed he might make an attonement VI. There are meanes of reconciliation betwixt God and man after Gods wrath is incensed The attonement here enjoyned giveth proofe thereof especially if we weigh the persons for whom it was to be made For them even them that had provoked the Lord at once to consume them These instructions arise from the letter of the history There is an higher mystery contained therein whereof * § 36 37 c. afterwards §. 26. Ofrespect to ones calling I. * See § 25. MEn must do what they do by vertue of their calling a 1 Cor. 7. 17. 1 Pet. 4. 10. As God hath distributed to every man as the Lord hath called every one so let him walke and so ordaine I in all Churches saith an Apostle More particularly he applieth this to feverall functions thus b Rom. 12. 6 7 8. Having gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith Or Ministry let us wait on our Ministry c. See the whole armour of God on Eph. 6. 14. Treat 2. Part. 1 §. 4. This is the property of a just and righteous man to c Pro. 20. 7. walke in HIS integrity HIS that is that which belongeth to him by vertue of his owne proper place and function In this sence it is said d 14. 8. The wisdome of the prudent is to understand HIS way But e 20. 3. Every foole will be medling namely in others mens affaires with the things that belong not unto him As we desire to be accepted of God to receive comfort to our soules by the things we do and thereby to do good to others let us be well informed in the duties that by vertue of our owne proper function belong unto us and therein be faithfull and diligent Much paines may be taken and diligence used in other mens matters and little thanks gotten for all that paines and diligence Yea we may bring by such paines and diligence much trouble to our selves and yet no comfort in all that trouble Wherefore f 1 Pet. 4. 15. S t. Peter exhorteth Christians from suffering as busie-bodies in other mens matters And it is remarkable that he reckoneth their sufferings among the sufferings of malefactors g 1 Thes 4. 11. Studie therefore to do your owne businesse Let Magistrates let Ministers let Husbands let Wives let all of all sorts so doe §.
up that breach or otherwise it will soone become irrecoverable The cause of utter destructions Hence have we a demonstration of the folly of men who having incensed the Lords wrath continue to adde sinne to sinne and to lie securely therein nor repenting nor humbling themselves with prayer and fasting nor thinking any way to pacifie the Lords fiery indignation till the fury thereof flame round about them and that so fiercely as there is little hope of quenching it This is the cause of those desolations and utter destructions that have bene heretofore or still are made in the world For 1. i Mic. 7. 18. The Lord delighteth in mercy Were men carefull to walke in any measure worthy of his mercies his godnesse would be as an ever-springing and over-flowing fountaine sending out sweet streames to refresh us from time to time with all needfull blessings 2. k Isa 28. 21. Iudgement is his strange worke therefore he useth to threaten it before he execute it If therefore threatning of vengeance did kindly worke on men and make them humble themselves before the Lord and turne from their sinnes he would not execute what he threatneth Instance the case of l Ion. 3. 10. Nineveh and of m Ier. 26. 18 19. Hezekiah 3. God is n Ion. 4. 2. slow to anger Though he be provoked to begin to execute vengeance yet is he not hasty in powring out all the vials of his wrath He first begins with one He first striketh but softely If then men humble themselves and confesse their sinnes with penitent hearts he will say to his Angell whom he hath sent to destroy o 2 Sam 24. 16. It is enough stay now thine hand Deferring repentance a cause of much mischiefe The cause therefore of Gods severity in executing vengeance rests in mans obstinacy For p Psal 18. 26. Tamberlane ut Stephan in Apolog pro Herodoto With the froward God will shew himselfe froward Man persists obstinately in sinne and God persists resolutely in punishing sinne I have heard of a Generall that was wont to carie with him in his Camp three sorts of flaggs a white red and black one And when he first came against a City he displayed his white flag to shew that if without resistance they would yeeld they should upon acknowledging fealty to him enjoy their lives livings and liberty If they refused this offer he then displayed a red flag to intimate that he intended a bloudy battell against them If notwithstanding this menacing of bloud they obstinately stood out against him he lastly displayed a blacke flag giving them to wit thereby that now nothing was to be expected but utter ruine and desolation That practice was somewhat answerable to a Law that God made for his people that s Deut 20. 10 11. when they went to fight against a City they should first proclaime peace whereof if they would not accept they should destroy them all To apply this The preaching of the Gospell is Gods white flag The seasonable and just threatnings of his Ministers his red flag Execution of judgement by Plague famine sword or any other like kinds his blacke flag How foolish how sottish how rebellious against God how injurious to their owne soules are they that not only despise the offer of mercy in the Gospell but also cary themselves contumeliously against the threatnings of Gods Ministers grounded on his Word and justly deduced from it Even this is our case so have we dealt with God and thereby provoked him to hang out this black and deadly flag of Pestilence whereby so many hundreds are weeke after weeke destroyed among us This by speedy humiliation and conversion might have been prevented Speedy repentance very profitable If in any case speed and haste be needfull surely it is most needfull yea and necessary in appeasing the wrath of God No fire no floud like to it For the point therefore in hand what course soever ye take having good warrant for it That you doe do quickly Whether the judgement be publique or private on our selves or others let us make no delay Take * At the time when this was preached viz. Aug. 1625 a publique fast was weekely celebrated this opportunity now at length offered for publique humiliation by prayer and fasting and what you outwardly make shew of before men do inwardly and effectually before God the searcher of hearts Put off no longer time t Heb. 3. 7 8. Wherefore as the Holy Ghost saith To day if ye will heare his voice harden not your heart There is just cause to speake to you in such a manner as in another case u Act. 27. 21. Paul did to those that were in the ship with him Ye should have harkened to Gods Ministers and not have loosed from your loosed from your covenant with God and have gained this losse and harme which by fiercenesse of the plague hath befallen us You should as * §. 6. hath beene noted of Iob upon suspition have used meanes to prevent this Plague or at least when one or two in a weeke died of the Plague in the suburbs of the City you should have used all the meanes that Gods Word warranted then and there to have stayed it Have ye not heard of the counsell that Eliah gave to Ahab 1 King 18. 44. When there arose a little cloud out of the sea like a mans hand he said prepare thy chariots and get thee downe that the raine stop thee not So upon the sight of the smallest signe and first beginning of this Plague we should have used all warrantable meanes to have prevented if it had beene possible these showers of Gods vengeance which have day after day fallen upon us But seeing those opportunities have been too carelesly passed over let us now be made more wise Quickly speedily as quickly speedily as possibly we can seek yet to quench this fire to make an attonement for our selves and others yet living Considera quam multi modò moriuntur quibus si haec hora ad agendum poeni tentiam concederetur quae tibi concessa est quo modò per attaria quam festinanter currerent ibi flexis genibus vel certè toto eorpore in terram prostrato tam diu suspirareâ—t plorarent orarent donec plenissimam peccatorum veniam d Deo consequi mercrentur Tu verò commedende bibendo jâ—câ—ndo ridendo tempus oâ—â—ose vivends perdis quod tibi in dulserat Deus ad acquirendam gratiam promereadam gloriam Cogita etiam quot animae in inserno nunc cruciantur sine spe veniae misericordiae Si amor Dei te tenere non potest saltem teneat terreat timor judicij metus gehennae c. Bern. de Interiori Domo cap. 63. O coÌ„sider how many have died who if they had this time for repentance which ye have would fast and pray and turne from sinne
that I should not destory it but I found none Therfore have I powred out mine indignation upon them I have consumed them with the fire of my wrath k Gen. 18. 24 c. The integrity of some though but a few among many wicked is a meanes to with-hold the wrath of him who will not slay the righteous with the wicked But when there is none to stand in the gap how should his wrath be stayed 9. Obstinacy when men will not be reclaimed but hate to be reformed This provoked God to say to his owne Sicut obdurata corpora dura non obsequuntur manibus medicorum sic animae obdurate non obsequuntur verbo Dei Chrys in Heb. 3. Hom. 6. people l Ezek. 20. 21. I would powre out my fury upon them to accomplish mine anger against them Obstinacy m Isa 5. 24 25. after God hath given his Law and Word to his people and given n Numb 16. 32 35. former evidences of his wrath against them most incenseth Divine fury o 2 Chr. 36. 16. Peccantes non dolere magis Deum indignari facit irasci quam peccare Chrys ad Pop. Hom. â—6 Cui deest fiducia januam sibi rest piscendi semolobfirmavit ad curriculum aditum interclusit Chrys pri par ad Theod. laps They mocked the messengers of God and despised his words and mis-used his Prophets untill the wrath of the Lord arose against his people till there was no remedy Not to be moved with sinne more incenseth God then to sinne 10. Infidelity By this men put away the only means of quenching the fire of Gods wrath Christ his bloud his intercession p Ioh 3. 36. See more of this sinne in The whole armour of God on Ephes 6. 16. Treat 2. Part 6. §. 34. He that believeth not the Son shall not see life but the wrath of God abideth on him This sinne is directly against the Gospell against the mercy truth power and other like attributes of God q Numb 20. 12 Deut 3 26. Mafignus nihil non tentat quo nobis dissidentem cogitationem inserat Chrys prior Par. ad Theod. For this was God angry even with Moses and suffered him not to enter into the land of promise The evill one every way assayes to worke dissidence in men Thus dealt he with Adam and prevailed Gen. 3. 1. Thus dealt he with Christ but nought availed Mat. 4. 3 4. 11. Impenitency To such an one saith the Apostle r Rom. 2. 5. De nulla re sic irascitur Deus quemodo si peccator superbiat erectus ac rigidus non sera tur in sletum nec misericordiam postulet pro delicto Hier. Comment l. 3. in Eph. 5. After thine hardnesse and impenitent heart thou treasurest up unto thy selfe wrath against the day of wrath Great is that mercy that by the Gospell is offered to sinners That thereby God may not be thought to boulster up sinners Repentance is required Therefore he that came to save sinners saith s Mat. 9. 13. Impoenitentia est delietum maximum blasphemia irremissibi lis Bern. super Cant. Serm. 38. I am come to call sinners to repentance To live under the Gospell of Christ and to live in sinne is to pervert the end of Christs comming to abuse mercy to scandalize the Word of grace What then can be expected of such but wrath Iustly may it be accounted the greatest sinne 12. Apostasie By this men withdraw themselves from God t Heb. 10. 38. In them therefore God can have no pleasure They depart from the comfortable sun-shine of his mercy and cast themselves into the scalding heat of his wrath Moses foretelling the fearefull judgements which should befall the Israelites as evidences and effects of Gods wrath sheweth that every one could tell the cause thereof For when all nations should aske u Deut. 29. 24 25. Discedens a Domino salutem haberenon potest Ambr. in Psal 118. Serm. 15. Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger Then men shall say because they have forsaken the covenant of the Lord c. Apostates disgrace the Religion and profession whence they fall offend the faithfull Professours thereof grieve the good Spirit of God and open the mouthes of the enemies of the Gospell against their Profession and so give great cause of wrath Yea departing away from God who is the Lord of life they cannot have salvation §. 46. Of the causes of Gods wrath among us THat it may appeare what just cause the Lord hath to powre out the vials of his wrath among us it wil be a seasonable taske to take a view of our owne times and to observe whether the forenamed sinnes may be found among us For too too truly it may now be said of this Land of this City There is wrath gone out from the Lord the Plague is begun In prosecuting this taske I will follow the order before Sinnes provoking Gods anger rise among us As 1. Idolatry propounded and bring those sinnes which have been proved formerly to have provoked Gods wrath to our times 1. For idolatry though the bright light of the Gospell hath for * Since the 17 of Nov. 1558. many yeares dispelled the thicke cloud of Popery a detestable idolatry yet in many places that cloud gathereth and thickneth againe I pray God it increase not as a 1 Kin. 18. 44. that cloud which Eliahs servant espied which though at first it were but a little one like a mans hand yet it grew to cover the whole skie and to cause much raine Too many seducers are among us too great countenance is given to them We Ministers have need to inculcate this Apostolicall prohibition b 1 Cor. 10. 14. Flee from idolatry 2. For prophanation of holy things and times he is blind 2. Prosanation that discerneth it not he himselfe is too prophane that is not in his righteous soule vexed thereat Prayer preaching Sacraments are altogether neglected or very carelesly observed As for the Lords Day it is in many places by many Persons made the Devils day It is not only in act prophaned but the profanation therof too much countenanced justified 3. For Pollution of profession what advantage is thereby 3. Pollution of Profession given to our adversaries Thence they take occasion of upbraiding to us our reformation Yea the prophane among us are hereby justified For many Professours are every way as lewde and licentious as they as vaine in their attire as corrupt in their speeches as wanton in their gesture as deceitfull in their dealing as uncharitable in their censures as unmercifull to the poore c. 4. For ungratefull vilifying Gods mercies I thinke our 4. Ingratitude people exceed therein the Israelites that dwelt in the wildernesse Heavenly Manna the Word of life that plentifully falleth among us is by superstitious
schismaticall and prophane persons loathed Superstitious persons wish for Queene Maries dayes againe Schismatiques wish there had beene no reformation unlesse it had beene better The prophane cry out of too much preaching 5. For Magistrates abusing their authority all the complaints 5. Magistrates abuses of the Prophets may too justly be taken up against many of ours if at least this were a fit place to make complaints of their bribe-taking perverting justice oppressing the innocent using their power to their owne turnes c. 6. For Ministers perverting their function many among 6. Ministers faults us exceed the false prophets among the Iewes None greater discouragers of the upright None greater animaters of the prophane The greatest zeale which they use to shew is in their bitter invectives against such as make most conscience of sinne They are too great companions with the baseer and lewder sort 7. For trampling upon such as are fallen so inhumane are 7. In humanity Am 6. 6. many as they do not onely stretch themselves upon their beds and drinke wine in bowles while their brethren â—e groaning under sore afflictions or like the Priest and Levite passe by without succouring such as are not able to helpe themselves Luk. 10 31 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 8 but like Iobs friends charge them with hypocrisie or like the Iewes account them the greatest sinners or as Shemei raile on them and so give them instead of a cup of consolation vinegar and gall to drinke 8. For conspiracy and consent in sin when was there more 8. Conspiracy then among us Great ones meane ones old young male female Magistrates subjects Ministers people rich poore masters servants all of one mind to disgrace integrity and to countenance impiety and iniquity Insomuch as the Prophets complaint is too truly verified among us Isa 59. 15. He that refraineth from evill maketh himselfe a prey 9. For obstinacy in sinne who can open his mouth wide 9. Obstinacy enough against mens stubbornenesse They are impudent and stiffe-necked They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed They bid a kind of defiance to God himselfe As they abuse his mercies so they despise his judgements What swearer what blasphemer what drunkard what adulterer what fornicatour what oppressour what extortioner what usurer what deceiver is reformed by this Plague So obstinate are people as God had need to make the faces of his Ministers strong against their foreheads Ezek. 3 8 9. 10. For Infidelity we Ministers have too great cause to cry out Who hath believed our report Were not this sinne 10. Infidelity Isa 53. 1. so fast fixed in mens hearts as it is much more comfort would be received from the Ministry of the Gospell and much better obedience yeelded thereto The Apostle giveth this reason of the small profit that was reaped by the Gospell It was not mixed with faith in them that heard it True faith hath a double worke where it is kindly wrought Heb 4 2. Faiths double worke 1. In generall it perswadeth the heart of the truth of Gods Word 2. In particular it brings the heart to apply that truth to it selfe as a truth which concernes him The small profit that many reape by Gods Word the little use that they make thereof sheweth how infidelity beareth sway in them Thus it commeth to passe that they are like the children in the market that neither danced to them that piped nor lamented with them that mourned Nor promises nor Mat 11. 16 17. threatnings nor mercies nor judgements worke upon them 11. For impenitency It cannot be denied but that many yea most are so setled on their sins as they hate to be reformed 11. Impenitency Where are true fruits of repentance to be found Where shame where sorrow for sin Where turning from sin Men rather grow worse and worse Gods judgments harden their Tantam nactus Pharao lengani mitateÌ„ extremaâ— de omnibus dedit poenas Chrys ad Pop. Hom. 46. hearts as they did the heart of Pharaoh But he paid thorowly for abuse of so much patience If by any occasion their consciences be any whit rub'd and they brought thorow feare and anguish to promise amendment they quickly shew that no true repentance was wrought in them But it is hapned unto them according to the true proverbe The dog is turned to his 2 Pet. 2. 22. owne vomit againe and the sow that was washed to her wallowing in the mire 12. For Apostasie if first we consider inward apostasie 12. Apostasie Inward which is b Rev. 2. 4 5. 2 Thes 2. 10. 11. a decaying inwardly in former love of truth too great and just cause of complaining is given Many have left their first love and become c Rev. 3. 16. Outward Apostasie lukewarme as the Laodiceans Thus a ready way is made to outward apostasie which is an open renouncing of the very profession of true Religion as this whole land did in Queene Maries raigne It is much to be feared that if a like occasion should be given a like apostasie would follow If these and other like provocations of Gods wrath among us be duly weighed we shall see cause enough to confesse that Gods wrath is justly gone out against us and that we have deservedly pulled this Plague upon our owne pates It remaines therefore that we thorowly humble our selves that we lay open our soares before our mercifull God that we faithfully promise amendment that we give evidence of the intire purpose of our heart in promising by an answerable performance But above all for the present that we crave mercy and pardon of God thorow Iesus Christ that he may offer up his sweet incense to pacifie his Father and cause his destroying Angell to stay his hand §. 47. Of the kind of plague here meant THe Effect of the fore-mentioned wrath that came from the Lord is thus expressed THE PLAGVE IS BEGVN The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a generall word that signifieth any heavy stroake of God The roote whence it is derived signifieth to strike a Exo. 21. 35. It is applied to an oxes striking or pushing to death so to other like strikings but most commonly to Gods striking of wicked men with some extraordinary judgement As where David said of Saul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him meaning so as to destroy him This word is c Exo. 8. 2. 12. 23. 12. 27. Ios 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves Yea such a word as d Exo. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians called plagues The word PLAGVE in our vulgar acception
Meanes many God hath to destroy 120 Means well used effectuall 110 Mercy to such as wrong us 47 Ministers know Gods mind 12 13 Ministers abuses cause wrath 76 80 Ministers how they can foretell judgement 13 Multitudes in evill to be left 25 O OBedience to Governours 93 Obedience with due circumstances 94 Obedience scanty dangerous 96 Obedience universall 97 Obstinacy See Stubbornenes P PAcifie See Wrath. Papists toyes to pacifie Gods wrath 44 Papists faile in materiall circumstances 46 Plague may take away beleevers 21 Plague whether a cause to fly 24 Plague properly taken here meant 83 Plague an evidence of Gods wrath 85 Plague what duties it requireth 88 Plagues in sundry respects so called 83 In plague time who to abide 101 In plague time ancient Christians charity and Heathens in humanity 102 In plague publique persons not bound to visit the infected 103 In plague times others may be substituted in the roome of eminent persons 103 Plagues in Gods power 212 Plague soone destroyes many 116 Plague not to be sleighted 119 Prayer resembled to incēse 58 Principals bring others bloud on themselves 121 Profanation of holy things and times provoketh wrath 74 79 Profession polluted causeth wrath 74 75 79 Provocations of Gods wrath so many by us as cause much matter of humiliation 79 R REconciliation See Attonement Repentance deferd dangerous 50 Repentance speedy profitable 51 Repentants comfort in reconciliation 56 Revenge on rebellious by God 28 S SAcrificing humane bloud 42 Saints exempted from judgements 17 19 Saints oft have a share in judgement 18 Saints mixed with wicked cared for by God 20 Saints oft stay judgmēts 26 27 Sin causeth judgement 5 Sinnes what especially cause judgement 6 Sinnes to be put away for judgement 9 Sinnes which especially provoke wrath 74 Sinnes provoking wrath rife among us 79 In Sin leave multitudes 25 Speed in relieving oppressed 49 98 99 Speedy repentāce profitable 51 Speedily pacifie Gods wrath 49 Stoicks condēne all passions 71 Stubbornenesse causeth utter ruine 29 Stubbornenesse provoketh wrath 77 81 Sudden judgments fearfull 30 T TAmberlains 3. flags 50 Types of Christ many 59 V VIlifying mercies causeth wrath 75 80 W WArrant makes bold in danger 100 Word of God affoords directions for matter and manner 94 c Wrath. See Iudgements Wrath. What it is 6 Wrath of God how slaked 8 Wrath of God when to be slaked 9 Wrath of God to be pacified by warrantable meanes 41 Wrath of God incensed by the means which Papists use to pacifie it 44 Wrath of God speedily to be pacified 49 Wrath of God a fire and fierce 49 Wrath being incensed attonement may be made 53 Wrath of God hath degrees 66 Wrath how attributed to God 67 Wrath not simply sinfull 69 Wrath how perverted 70 Wrath of God many wayes provoked 72 79 Wrath of IEHOVAH terrible 73 Wrath by what sinnes especially provoked 74 Wrath of God manifested by a plague 85 Wrongers of us to have mercie 47 FINIS DEARTHS DEATH OR A REMOVALL of FAMINE Gathered out of II SAM XXI 1. By WILLIAM GOVGE PSAL. 107. 33 34. He turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein IOEL 2. 13 14. Turne unto the LORD your God for he is gracious c. Who knoweth if he will returne and repent and leave a blessing behind him LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT WORSHIPFVLL AND most worthy of all honour M rs MARY MOORE Perpetuity of Grace here and Eternity of Glory hereafter Much esteemed Much honoured GRatefulnesse makes inquisitive A greatefull mind both in relation to God and also in relation to man is so affected with kindnesses received from the one or the other as it is ever plotting and enquiring what it may do what it may render In relation to God saith a gratefull Prophet what shall I render unto the Lord for all his benefits towards me Psal 116. 12. In relation to man saith a gratefull King Is there yet any left of the house of Saul that I may shew him kindnesse for Ionathans sake 2 Sam. 9. 1. Let me say it boldly for I say it truly My soule is inquisitive as in regard of God what I may render unto him so in regard of your selfe Good M rs Moore what I may render unto you God knowes my minde and heart For he is the Searcher of hearts Ier. 17. 10. To you it must be made knowne For what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. My heart therefore being filled with gratefulnesse towards you I haue cast this way and that way how to manifest the same and that in the best manner that I could which I know not better how to do then by a publique acknowledgement of the gratefull respect I beare and bounden duty which I owe to you together with the true and just grounds thereof which among many other are these in particular 1. Your ancient and constant respect to me and my Ministry even from the first beginning thereof For thereby you first tooke notice of me 2. The many reall demonstrations and evident testimonies of that entire respect which from time to time you have given me 3. Your vouchsafing to take my daughter into your house under your good government and to become a mother to the motherlesse Among many other this is one thing which gives me occasion to say in regard of my last dangerous sicknesse It is good for me that I was afflicted That sicknesse was an occasion of your taking my daughter to your tuition What is what ought to be a fathers care but next to the salvation of his owne soule the good education of his children What can be more acceptable to him then approved means tending to that end May I then can I then be unmindfull of her or ungratefull to her that hath affoorded such means Have I not cause to be inquisitive and to thinke and say What shall I render Render a recompence I cannot All that is or can be done is and can be but a testimony of gratitude Such testimonies as are ordinarily presented for new-yeares-gifts your bounty I know doth not expect will not accept Noble spirits do herein resemble the Divine Spirit which doth good for his owne sake for goodnes sake All the recompence which they expect is a gratefull acknowledgement of the kindnesse they shew of the goodnes they do This from my heart I do here before all that shall cast their eyes upon this Dedicatory Epistle There are beside these particular other more generall motives which induce me to prefixe your worthy name before this treatise As 1. the eminency of your endowments which make this stile M rs Mary Moore at least in their judgement who well know you more eminent then such titles of honour as
are conferred upon many of your sex 2. The excellency of your parts which enable you with judgement to read such treatises as are published to the view of all 3. The correspondency of your disposition to the most principall points of this treatise This treatise is of famine and of means to remove it or restraine it and keep it from excesse Piety towards him that causeth plenty and scarcity Prudence in well ordering present abundance Providence for the future Compassion in times of want Liberality to such as need Contentment in that whereunto God calleth Patience in all judgements Diligence in searching after the causes thereof Conscience in using the meanes warranted and sanctified for averting judgements Confidence in greatest necessities are principall points handled in this treatise The naming of the particulars is enough to give evidence of the sutablenesse of your disposition thereunto The present necessity of the times wherein bread the staffe of mans life is so scarce have drawne my thoughts to meditate on the subject matter handled in this treatise which is in one word FAMINE that I might stirre up my selfe and others to take notice of the beginning of Gods judgement that wisely we may seek the Lord betimes and use all good means for moderating and removing this instant dearth and for preventing the like or any other heavier judgment for the future So as I cannot think such a subject at such a time to be unseasonable if at least the Composer of the Treatise were able answerably to handle it But as it is I have made bold to dedicate it to your patronage whom for the reasons before rendred and many other like to them I judge to be as fit thereto as the treatise it selfe is fit for the present time In all greatefulnes it is presented unto you With all kindnes let it be accepted of you As for recompence To him that is ready graciously to accept and able plenteously to reward all goodnesse done for his sake to any of his knees are humbly bowed at the Throne of his Grace by Black Friers London 1. Ian. 1630. Your Worships Remembrancer WILLIAM GOVGE A Table of the principall Points handled in DEARTHS DEATH on II SAM XXI I. § 1. OF the meaning of the text 129 § 2. Of the resolution and observations of the text 133 § 3. Of famine a judgement 134 § 4. Of the effects of famine 135 § 5. Of preventing famine by procuring plenty 138 § 6. Of the sinnes which cause famine 139 § 7. Of moderating a famine 141 § 8. Of removing famine 143 § 9. Of promises for succour in famine 145 § 10. Of instances of Gods preserving in famine and removing famine 146 § 11. Of famine in a pious polity 147 § 12. Of the causes of judgements under good Gouernors 147 § 13. Of punishing predecessours sinnes in their successours time 148 § 14. Of mis-judging a profession by outward judgments 150 § 15. Of duties which judgements under pious Princes require 151 § 16. Of long continued famine 152 § 17. Of duties by reason of long famine 153 § 18. Of searching out causes of judgements 154 § 19. Of Governours care in publique judgements 155 § 20. Of seeking to God for removing judgements 157 § 21. Of Gods causing famine 157 § 22. Of the meanes of famine ordered by God 158 § 23. Of enquiring of God in and by his Word 161 § 24. Of the extremity of famine in the last siege of Ierusalem 163 § 25. Of extremity of famine where were no invasions of enemies nor sieges but immediately from Gods hand 168 § 26. Of famines in England 170 § 27. Of uses to be made of the terriblenesse of famine 171 DEARTHS DEATH OR A Removall of Famine gathered out of II SAM XXI I. §. 1. Of the meaning of this text 2 SAM 21. 1. Then there was a famine in the dayes of David three yeares yeare after yeare and David enquired of the Lord. A Remedy for a famine is here set before us Such a remedy as removed the famine where it was used For it is said a Verse 14. After that God was entreated for the land that is such satisfaction being made for the sin which provoked Gods wrath and brought the famine upon the land Gods wrath was appeased and thereupon the famine removed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exoratus The word translated entreated signifieth by entreaty to be moved to do what is desired Now David besought the Lord to remove that famine and God granted his desire c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first particle is a copulative particle and properly signifieth and yet is it oft used as a conjunction of time especially when it coupleth histories together Therefore not unfitly is it here translated then But great question is moved about the time when this famine In what yeare of David the famine began should be Whether after all the forementioned histories of Absaloms rebellion and Shebaes defection or before them That which hath given occasion to this question is a computation of time set downe for the beginning of Absaloms rebellion thus And it came to passe after forty yeares that 2 Sam. 15. 7. Absalom said c. Those forty yeares are supposed to be the forty yeares of Davids raigne Which if it be granted this famine can neither follow after Absaloms rebellion nor be about that time For David raigned but forty yeares and this famine continued three yeares To take away all question some say that this and other histories following to the end of this booke are not set downe in just order of time but as memorable matters are e Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. Mart. Comment in hunc loc Tremel Iunius an notat in 2 Sam. 24 1. utraque haec historia aempe de Fame Peste per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporum ultimoloco penitur added after the former histories that depended one upon another It cannot be denied but that the Scripture sometimes so transposeth histories Neither will I much contend about the transposing of these histories No great inconvenience will follow thereupon Yet the ground of all seemeth not to be very sound For by many arguments it may be evinced that those forty yeares before mentioned are not to be accounted the forty yeares of Davids raigne For first beside that there is no mention of Davids raigne in that place the phrase is thus expressed in the originall f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine 40 annorū From the end of forty yeares Now it s more probable that David ended his raigne rather within the forty yeares then beyond them Because both in sacred Scripture and other writings the yeare wherein a King dieth is computed in the yeares of his raigne so as if David had raigned full forty yeares and entred into another yeare he would in a round reckoning have beene said to have raigned one and forty yeares Now if Absalom began
bello Iud. l. 7. c. 8. Fame tantopere invalescente homines victus ratioxe mutata in aegritudines inciderunt Niceph. Eccl. Hist l. 15. c. 10. Pestilentia semper famem penuriam sequitur Hier. Com. in Ezek. 16. l. 4 Majorem habet poen am languor diuturnus quam citissimuus exitus Aug. Epist 122 ad Victorian Quidam pallidi summe macilenti perinde atq simulachra quaedam rerum omnium egeni hinc inde oberrantes proni in trivijs ipsis concidebant Niceph. Ecclesiast Hist l. 7. c. 28. flesh Zac. 11. 9. and not to spare the nearest and dearest they have For it causeth husbands to eate the flesh of their wives wives of their husbands parents of their children tender mothers of their children new borne Deut. 28. 54 55 56 57. There is an expresse instance of this kinde of inhumanity in the siege of Samaria 2 King 6. 29. Read also Lam. 2. 20. 9. It moveth men to eate their owne flesh Isa 9. 20. Eccl. 4. 5. This hath beene oft observed of such as have beene hanged alive in chaines 10. It procureth sundry diseases Among other sicknesses the infectious and mortall and most uncomfortable sicknesse the pestilence followeth most commonly on famine Experience of all ages hath given evidence to the truth hereof 11. It causeth the most miserable death that can be It first taketh away all the glory and beauty of a creature it maketh the flesh to pine all away and the skin to cleave to the bones Then commeth on a lingring death more intolerable then any speedy torture The Prophet thus with much passion and compassion sets it out The Nazarites were purer then snow they were whiter then milke they were more ruddy in body then rubies their polishing was of saphire Their visage is blacker then a cole they are not knowne in the streets their skin cleaveth to their bones it is withered it is become like a stick Lam. 4. 7 8. And againe Our skin was black like an oven because of the terrible famine Lam. 5. 10. Hence he maketh this inference They that are slaine with the sword are better then they that are slaine with hunger for these pine away c. Lam. 4. 9. Our Ecclesiasticall histories also relate that in time of famine men being pale and extremely leane even as very images destitute of all things wandred up and downe fell groveling in the streets c. §. 5. Of preventing famine by procuring plenty FAmine being a judgement and as by the fore-named effects thereof is evident a fearefull judgement it will be our wisdome to do what in us lieth to prevent it or to * Sec § 7. moderate it or to * Sec §. 8. remove it For preventing Famine we must 1. Observe such duties as procure plenty Plenty how procured 2. Avoid such sinnes as cause famine For procuring and continuing plenty a Col 1. 10. Walke worthy of the Lord unto all well pleasing being fruitfull in every good worke Thus the Lord finding thee to be a fertile soile he will sow all manner of needfull seed plentifully in thee To this worthy walking is in particular required 1. An acknowledgement that the plenty which thou hast commeth from God Hereof we have a worthy patterne in him who said to the Lord b Psal 145. 15 16. The eyes of all waite upon thee and thou givest them their meate in due season thou openest thine hand and satisfiest the desire of every living thing 2. Thanksgiving to God for what thou hast and for the refreshing and benefit thou reapest thereby c Deut. 8. 10. This is expresly commanded to this end 3. An using of what thou hast to the glory of God accorcording to this Apostolicall direction d 1 Cor. 10. 31. Whether you eate or drinke or whatsoever you do do all to the glory of God Gods creatures are used to his glory when besides the fore-mentioned acknowledgement of Gods providence in giving them and blessing him for them we endeavour in the use and strength of them to be the better enabled to do that worke which God appointeth us to do And when we bestow some of that which God bestoweth on us upon pious uses which after a peculiar manner tend to the honour of his name To this tendeth Salomons advice e Prov. 3. 9. Honour the Lord with thy substance f 10. Mal. â— 10. Plenty is expressely promised hereunto 4. Charity to the poore Thus thou sowest such seed as will bring forth a plentifull crop To this kind of seed the Apostle applieth this proverbe g 2 Cor. 9. 6. He that soweth bountifully shall reape bountifully Somewhat more directly saith the Wiseman h Prov. 11. 25. The liberall soule shal be made fat and he that watereth shal be also watered himselfe 5. Providence in laying up against a deare yeare Thus Vir justus providet multo antea quo futurae penuriae succurri possit Chrys Hom 64 in Gen. 41. may the abundance of one yeare make supply of scarcity in another yeare and future want be prevented By such a provident care in summer Bees Ants and other like unreasonable creatures have abundance in winter i Pro 6. 6. To such creatures we are sent for instruction k Gen. 41. 48 54. Ioseph by such a provident care brought it to passe that when a dearth was in all lands there was bread in all the land of Egypt And if the famine had not continued so long as it did the store which Ioseph laid up might have made plenty notwithstanding a yeares famine or more §. 6. Of the sinnes which cause famine 2. THe sinnes which cause famine are in generall a Lev. 26. 26. Deu. 28. 23 38 Peccata gravia nec nitra nec herba bovis dâ—lui possunt sed gravioribus tormen lis indigent Hier. Com. lib. 1. in Hier. 2. all such notorious publique crying sinnes as so farre incense the wrath of God as thereby he is provoked to execute some publique and heavy judgement whereof famine is one and not one of the least as hath beene b § 3. 4. before shewed These sinnes are c Sec A Plaister for the Plague on Num. 16. 46 § 45. Dei beneficia ad i'los referunt qui cultorum suorum animas perdiderunt Hier. Comment lib 1. in Os. 2. elsewhere reckoned up The particular sinnes which the Holy Ghost noteth in speciall manner to be fore-runners and causes of famine are these that follow and such like 1. Superstitious attributing of plenty to other authors then to the onely God from whom all plenty commeth So did the Iewes that said d Ier. 44. 17. When we burnt incense and powred out drinke offerings to the Queene of heaven we had plenty of victuals Hereupon e 26 27. the Lord sware that they should die of famine So where Israel said f Hos 2. 5. My lovers gave me my bread and my water my
the more patiently and contentedly beare the want of bodily food This is the means to instruct men both to be full and to be hungry both to abound and to suffer Phil. 4 12. need Such instruction wil make famine much more tolerable 10. All of all sorts must with patience expect the time and means which God shall give for succour and not prescribe time or means to God Much lesse murmure against God or charge him with any evill or refuse to wait on him supposing that he can not or will not affoord any succour as he who said This evill is of the Lord what should I wait for the 2 King 6. 33. 7. 2. Lord any longer And as the other that said when Elisha prophesied of much plenty and that suddenly Behold if the Lord should make windowes in the heavens might this be Meditation on Gods promises for succour in famine is of speciall use to worke patience §. 8. Of removing famine MEanes of removing famine are such as these 1. Humiliation and that especially for a §. 6. the sinnes wherby God hath bin provoked to seÌ„d famine b 2 Chro. 7 13 14. This means even in this case is expresly prescribed by God himselfe and a promise made of successe therto That it may be the more effectuall it must arise inwardly from the soule and be manifested and helped by fasting weeping and mourning Ioel. 2. 12. 2. Confession and that both of our owne guiltinesse and also of Gods justice in depriving us of his creatures Salomon Confessio hostia est Deo Aug. Enar. in Psal 95. compriseth as much under this phrase e 1 King 8. 35. Confesse Gods name We have a worthy patterne of this kind of confession in f Dan. 9. 4 c Daniels prayer For this end Examination of our own inward corruptions and of our former course of life yea and due observation of the publique and common sinnes of the times and places wherein we live is very requisite that thus if it be possible we may find out those particular sinnes which have in speciall incensed Gods wrath and provoked him to afflict us with famine and as we find them so in particular to confesse them as they who said g 1 Sam. 12. 19. We have added unto all our sins this evill c. 3. Conversion h Ioel 2. 12. This is also expresly prescribed and i 2 Chro. 7. 14. to this promise of succour is made Conversion must be answerable to confession It must be universall from all manner of sinne whereof we shall find our selves guilty and Ex fide poeniteat credat hanc esse medicinam c. Aug. de veâ—a falsa poenit cap. 13. whereto we shall find our selves addicted and particular from those especially for which we have cause to feare that God hath sent famine among us To confesse such sinnes and not to turne from them is to mocke God and the more to incense his wrath against us 4. Satisfaction for wrongs done to man at least if the wrong be such as God is moved to revenge This I do the rather here note because it is a meanes of removing the famine mentioned in my text For when David had made satisfaction for the wrong done to the Gibeonites God was entreated for the land 2 Sam. 21. 14. 5. Supplication k Ioel 1. 14. 2 Chro. 6. 28 29 7. 13 14. This is the most principall meanes of all All the other are but preparations hereunto This is likewise prescribed and a promise of prevailing thereby annexed thereunto l Iam. 5. 18. It hath beene used and proved to be effectuall 6. Faith in Gods promises This must be added to prayer Both Christ m Mar. 11. 24. and n Iam. 1. 6. his Apostles require as much Gods promises have their true and proper effect only in such as believe and to them they are effectuall either for sufficient supportance or for a good deliverance 7. Charity to the poore For God will succour such as are ready with their uttermost ability to succour others This is especially for such as have corne or other provision in store to bring it forth and give it freely or at least to sell it at a cheape rate to the poore Blessing is promised to him that selleth it namely to the poore and at a reasonable rate Prov. 11. 26. §. 9. Of promises for succour in famine Quest ARe there any particular promises for helpe in famine and deliverance from it Answ Yes very many as many as in any other like case Some of the particulars are these a 2 Chro. 7. 13 14. If I shut up heaven saith the Lord that there be no raine or if I command the locusts to devoure the land if my people shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land b Hos 2. 21 22. In that day I will heare saith the Lord I will heare the heavens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Iezreel c Ioel 2. 18 19. Then will the Lord be jealous for his land and pitie his people yea the Lord will answer and say unto his people Behold I will send you corne and wine and oyle and you shal be satisfied therewith d Zac. 8. 11 12. Now will I not be to the residue of this people as in the former dayes saith the Lord of hosts For the seed shal be prosperous the vine shall give her fruit and the ground shall give her increase and the heavens shall give their dew e Zac. 10. 1. Aske ye of the Lord raine in the time of the latter raine so the Lord shall make bright clouds and give them showers of raine to every one grasse in the field f Mal. 3. 10. Prove me now saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shall not be roome enough to receive it g Iob 5. 20. In famine he shall redeeme thee from death h Pro. 10. 3. The Lord will not suffer the soule of the righteous to famish i Psal 33. 19. Behold the eye of the Lord is upon them that feare him upon them that hope in his mercy to keepe them alive in famine k 37. 19. See A Plaister for the Plague on Numb 16. 45. §. 12 13 14. 15. In the dayes of famine they shal be satisfied §. 10. Of instances of Gods preserving in famine and removing famine THat the fore-mentioned promises may with the stronger confidence be rested upon take instance of How the righteous are exempted from judgement Gods performing them a Gen. 12 10 17 When in Abrahams time there was a famine in the land where he
sojourned he went downe into Egypt where the Lord kept him and his wife in safety b 26. 1 2. Whē again there was a famine in Isaaks time God directed him whither to go c 45. 5. 50. 20. Psa 105. 16 17 God sent Ioseph purposely before hand into Egypt to preserve Iaakob and all that were with him in famine d 2 King 8. 1. By his Prophet God adviseth the Shunemite with her house to sojourne where was plenty when he intended to bring a famine on Israel e 1 King 17. 4. 16. Miraculously did the Lord provide for Eliah and the widow of Zarephats in famine So did he for the Israelites in the wildernesse f Exo. 16. 13 14 When they wanted bread and meat extraordinarily he provided Manna and Quailes for them and g 17. 6. when they wanted water he brought it out of a rocke for them So h Iudg. 15. 18 19. for Sampson when he was ready to die for thirst God extraordinarily provided water i 1 King 18. 42 At Eliahs prayer after Gods wrath was pacified on a sudden raine having beene with-held three yeares and an halfe fell downe abundantly k 2 King 6. 28. 7. 6 c. Samaria being so long besieged as they began to eate their children the Lord on a sudden with an extraordinary terrour caused the enemies to flie and to leave all their provision to the Israelites so as they had all manner of food in great plenty These visible and extraordinary evidences give sensible demonstration of Gods power and pity how able and ready he is to succour people in their extremities And due notice is the rather to be taken of these that we may know that when by more ordinary meanes succour is affoorded it is the Lord that ordereth and disposeth those meanes and his providence is to be acknowledged therein as much as if extraordinarily he did what is done §. 11. Of famine in a pious polity II. * §. 2. Ecce in adventu justi fames fames validat non turbatur justus neque aliquid humanum patitur Chrys Hom. 32. in Gen. 12. FAmine may be under a pious Governour Besides the instance of David mentioned in this text it is expresly noted of the three great Patriarchs who in their dayes were the supreme Governours of Gods Church that a Gen. 12. 10. 26. 1. 46. 5. there was such famine in each of their times as they were all of them forced from their owne habitations and so journed in strange countries b Ruth 1. 1. In the dayes of the Iudges there was a famine in the land Now all the Iudges except Abimelech a cruell and tyrannicall usurper were pious Governours extraordinarily stirred up by God and extraordinarily gifted and assisted by him Yet in their dayes there was a famine and that as the c Ruth 4. 18 c. generation of Pharez giveth evidence in Deborahs time who though a woman was one of the best Iudges §. 12. Of the causes of judgements under good Governours 1. THe best Governours have many times most impious subjects under them the cry of whose sinnes they being many and impudent more incenseth Gods wrath against a nation then can be pacified by the piety of a righteous Governor or of a few righteous subjects though they be men of extraordinary endowments For thus saith the Lord by one prophet a Ier. 15. 1. Though Moses and Samuel stood before me yet my mind could not be towards this people And by another thus b Ezek. 14. 14 16. Though these three men Noah Daniel and Iob were in the city they should deliver neither sonne nor daughter c 2 Sam. 24. 1. In Davids time the anger of the Lord was so kindled against Israel as he moved David against them d Ier. 3. 6 10. Iosias vir sanctus non sclum peccatorem populum suis virtutibus non salvavit sed ipse in peccatis illius mortuus est Hier. Commēt l 4. in Ezec. 14. In the dayes of good Iosiah Iudah waxed rebellious so rebellious as that pious King was so farre from preserving that sinfull people as he himselfe died for their sinnes No marvell then that God send famine and other sore judgements upon a land in the time of pious Governours to punish such subjects 2. The most pious Governors do oft also themselves give too just cause unto God to say e Rev. 2. 4. I have somewhat against you It is in the register of truth recorded what he had against f Numb 20. 22. Moses and Aaron against g 1 Sam. 2. 29. Elie against h 2 Sam. 12. 9 David i 1 King 11. 9. Salomon k 2 Chro. 16. 10 Asa l 19. 2. Iehosaphat m 26. 16. Vzziah n 32. 25. Hezekiah and o 35. 22. Iosiah And without all contradiction these were some of the best Governours that ever the Church had 3. God doth sometimes treasure up the sinnes of predecessours and extend his wrath unto succeeding generations Excellent things are spoken of Iosiah and his Government yet at the end of all this dismall doome is added p 2 King 23. 26 Notwithstanding the Lord turned not from the fiercenesse of his great wrath wherewith his anger was kindled against Iudah because of all the provocations that Manasseh had provoked him withall In our text we see how God treasured up Sauls bloudy sinne till Davids time §. 13. Of punishing predecessours sinnes in their successours time Quest. HOw can it stand with Divine equity and justice that succeeding ages should be punished for the sinnes of their predecessours Answ They are not simply and onely judged for their predecessours sinnes The sinnes of predecessours do onely aggravate judgements inflicted on successours True is that of Ezekiel a Ezek. 18. 14 17. If a wicked father beget a sonne that seeth all his fathers sins which he hath done and considereth and doth not such like he shall not die for the iniquity of his father He shall surely live Yet withall is that of the Law as true b Exo. 34. 7. the Lord visiteth the iniquity of the fathers upon the children We must therefore distinguish betwixt children There are children which no way make themselves accessary to their fathers sinnes but rather abhorre them and pray that they may not be laid to their charge These shall not beare their fathers iniquity There are other children which tread in their fathers Quomodo Sanctorum merita descendunt ad posteros sicut David caelerorum sic peccatorum flagitia si liberi nepotesque similia gesserint ad posteros perveniunt Hier. Comment l. 3. in Hier. 15. steps and commit like abominations or at least do not consider their fathers sinnes to be humbled for them or to make such satisfaction for them as is meet and to remove the evill effects of them but some way or other make themselves
of raine that fell in harvest so that a quarter of wheat was sold before Mid-sommer for 30 shillings and after for 40 shillings An high rate in those daies The beasts and cattell also by the corrupt grasse whereof they fed died whereby it came to passe that the eating of flesh was suspected of all men For flesh of beast not corrupted was hard to find Horse-flesh was counted great delicates The poore stole fat dogs to eate Some as it was said compelled thorow famine in hid places did eat the flesh of their owne children and some stole others which they devoured Theeves that were in prison did plucke in peeces those that were newly brought amongst them and greedily devoured them halfe alive When Henry 6. raigned scarcity and dearenesse of corne Ibid. H. 6. 18. 1440. forced men to eate beanes pease and barley more then in an hundred yeares before Bread-corne was so scarce in England that poore people made them bread of Fern-roots In the time of King Henry the eight there fell such raine in November and December as thereof ensued great flouds Ibid. H. 8. 18. 1527. Famine caused by much raine which destroyed corn-fields pastures and beasts Then was it dry till the 12 of Aprill and from that time it rained every day and night till the third of Iune whereby corne failed sore in the yeare following Againe in the time of the said King such scarcity of bread was in London and in all England that many died for Ibid. H. 8. 19. A president for Princes default thereof The King of his goodnesse sent to the City of his owne provision 600. quarters or else for one weeke there had beene little bread The bread-carts comming from Stratford-Bow towards London were met at Mile-end by the Citizens so that the Major and Sheriffs were forced to go and rescue the said carts and to see them brought to the markets appointed Many more instances of exceeding great dearth in other Kings times might be added but these are sufficient §. 27. Of uses to be made of the terriblenesse of famine BY the forementioned instances of famines in this our and it is manifested what may befall us how patient the Lord is toward us what cause we have to feare God and to take heed how we provoke him to inflict even this judgement which may prove very fearefull as hath beene proved and finally how it standeth us in hand when there is cause to feare a famine or when a famine is begun to search out the causes thereof to confesse before God our sinnes to turne from them humbly heartily earnestly extraordinarily with weeping fasting and prayers to supplicate mercy of the Divine Majesty We have a late evidence of the efficacy of such meanes used For in the yeare 1626 it rained all the spring and all the summer day after day for the most part untill the second of August on which day by publique Proclamation a Fast was solomnly kept thorowout the whole Realme of England and Principality of Wales as it had by the same Proclamation beene solemnized in the Cities of London and Westminster and places adjacent on the fift day of Iuly before On the said second of August the skie cleared and raine was restrained till all the harvest was ended Which proved a most plentifull Harvest Thus the famine threatned and much feared was with-held So as Gods ordinances duly and rightly used are now as effectuall as ever they were FINIS An Alphabeticall Index of the speciall Points of this Treatise of Famine A ABundance exhausted by famine 135 Accessaries to sinne 149 Acknowledge plenty to come from God 138 B BAnishment of mens selves caused by famine 136 Barrennesse of earth causeth famine 159 Bread bought at high rates 165 C CAterpillars cause famine 159 Charity to poore 139. 144 Childrē how punished for fathers sins 148. 149 Child by owne mother eaten 167 Clemency defers judgements 150 Cold excessive causeth famine 159 Confession of sin 143 Conversion from sin 143 Corne violently taken away 166 Corne at an high rate 166 Corne hoorded up eaten by vermine 170 Cries of the starved 169 Cruelty to strangers 140 Cruelty occasioned by famine 164 D DAies how taken 131 David what it signifieth 132 David punished for Sauls sin 149 Dearth See Famine Death desired in famine 165 Death by famine miserable 137 Decay of graine and other food causeth famine 160 Deferring judgement a part of clemency 150 Diseases from famine 137 Desperatenes caused by famine 136 Dogs eaten by men 170 Dogs eate men 169 Drunkennesse causeth famine 140 Dung eaten in famine 136. 166 E ENemies cause famine 160 Englands fearefull famines 170 Enquire after God how we may 132 Enquirie to be made of God in and by his Word 161 Extremity of famine by sieges 163 Extremity of famine other waies 168 F FAith in Gods promises 144 FAMINE Famine in Davids time when 130 Famine a judgement 134 Famines effects 135 Famine how prevented 138 Famine by what sinnes caused 139 Famine how moderated 141 Famine how removed 143 Promises for succour in Famine 145 Famine removed and persons therein succoured 146 Famine in pious polities 147 Famine long continued and why 152 Famine long continued what duties it requireth 153 Famines causes to be searched out 153. 154 Famine caused by God 157 Famines meanes what they be 158. 159. 160 Famines meanes ordered by God Ibid. Famine makes unmercifull 169 Famine causeth cruelty 164 Famines extremities 163. 168 Famine forceth to eate any thing 168. 170 Famines fearefull in England 170 Famine caused by much raine 171 Famine fearefull by siege 163 Famine what uses it teacheth 171 Fasts frequent in famine 142 Fathers sinnes how punished in their children 148. 149 Flesh of mens owne selves eaten by famine 137 Food of any thing made by famine 136 Food bought with dearest things 168 Food snatched out of others mouthes 164. 166 Food made of unwholsome things 168 Frost overmuch causeth famine 159 G GLory of God to be aimed at in the use of all things 138 Gluttony causeth famine 140 GOD. God how enquired after 132 God able and ready to helpe in extremity 146 God to be sought unto for removing judgements 157 God causeth famine 157 God ordereth meanes of famine 158 God to be enquired in and by his Word 161 GOVERNOVRS Governours though good may have famine in their daies 147 Causes of judgements under good Governours 147 Duties which judgements under good Governours require 151 Governours care in publique judgements 151. 153 Governours as shepheards 156 Governours power to command others 156 Governours examples 156 Governours to be prayed for 152. 156. 157 Governours piety must not make people secure 151. 152 Grashoppers cause famine 159 H HArd heartednesse caused by famine 136 Houses broken up for corne 163 Humiliation for sin 143 I IMpious subjects cause judgements in the time of pious Princes 147 Inhumanity from famine 137 Injustice caused by famine 136 Ingratitude causeth famine 140 Insensiblenesse of
others misery 140 IVDGEMENTS Iudgements continued by sins continuance 153 Iudgements under good Governours 147 Causes thereof 147 Iudgements no rule to judge a profession by 150 Iudgements under pious Governours what duties they require 151 Iudgements causes to be searched out 151. 154 Iudgements causes found out a means to remove judgements 155 For removing Iudgements God to be sought to 157 Iudgements deferred thorow clemency 150 L LEather eaten in famine 136. 166 Locusts cause famine 159 M MAgistrates See Governours Magistrates care in famine 142 Manassehs sins punished in Iosias time 149 Ministers vaine soothing 141 Mother eates her owne child 167 Multitudes die of famine 165 N NOble women by famine made beggers 169 O OBedience to pious Governours 152 P PAtience in famine 154 Pious polities and Princes not exempted from judgements 147 Pious Princes oft provoke Godswrath 148 Plagues arise from famine 137 Plagues cause famine 160 Plague kils such as kept from famine 169 Plenty how procured 138 Plenty from God 138. 139. 158 Predecessours sins punished in their successours 148. 149 Prodigality procureth famine 140 Profession mis-judged by outward judgements 150 Promises for succour in famine 145 Examples of accomplishing such Promises 146 Provide against a deare yeare 139. 141. 154 R RAine wanting causeth famine 158 Raine overmuch causeth also famine 159 S SAuls sin why punished in Davids time 149 Secondary causes ordered by God 158 Sieges cause great famine 163 Sinnes which cause famine 139 Sinne continued cause of continuing judgement 153 Staffe of bread 161 Starveds cries 169 Strangers not to be ill handled 140 Subjects must pray for their Governours 152. 156. 157 Subjects obedience 152 Subiects impiety brings judgement in the time of pious Princes 147 Successours punished for predecessours sins 148. 149 Superstitious attributing plenty to false authours 139 Supplication in famine 144 V VErmine consume corne hoorded up 170 W WAnt of raine a means of famine 158 159 Winters over sharpe cause famine 159 Word of God the means to enquire of him 161 Word of God rejected causeth famine 140. 141 FINIS THE CHVRCHES CONQVEST over the SWORD Set out on EXOD. Chap. XVII Verse VIII c. to the end Hereunto is added THE EXTENT OF GODS PROVIDENCE On MAT. Chap. X. Vers XXIX XXX XXXI Occasioned by a Downe-fall of Papists AND THE DIGNITIE OF CHIVALRY Raised out of II. CHRON. VIII IX By WILLIAM GOVGE LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT HONOVRABLE ROBERT Lord RICH Baron of LEEZ and Earle of WARWICK AND TO THE RIGHT Honourable the Countesse of WARWICK His most worthy Consort All Honour that may make to their true Happinesse Right Honourable THE Divine Providence whereby all things are wisely ordered hath by a most sacred neare firme and inviolable band knit you two together and made you one Most meet it is therefore that the like honour be done and the like respect testified to the one as to the other especially where there is just cause of an answerable respect as the Author of this Treatise here dedicated to your Honours hath for the dedication thereof to you both For SIR THis Treatise treateth of Warre Your Lordship is knowne to be a Man of Warre It setteth out Ioshua a Generall of an undaunted spirit Your spirit hath been proved to be such an one It sheweth how Moses when he tarried at home was very sollicitous for his countrimen in the field And is not such your care Vpon mention made of Moses there commeth to my mind this great commendation He is faithfull in all my house given to him by God himself Faithful he was in his own observation of al Gods ordināces which belonged to him Who of so eminēt a place more eminent then your Honour herin Faithful he was also in deputing to the Lords service men fit for their function The abundance of able and faitDhfull Ministers in Essex and other places where the Patronage of Church-livings appertaineth to y r Honour is the seaie of your Faithfulnes in this respect The greater is the glory of this kind of piety because therin you do patrissare tread in the steps of your worthy Father of blessed memory What infant could not be copious in setting out the dignity of this piety whereby God is so much honoured his Church edified many distressed consciences comforted and millions of soules saved There is yet further a more particular bond of relation which bindeth me in person and paines to yeeld all homage unto y r Honour that is the small inheritance I hold within your Lordships Royalty at Hadly in Essex Hereto I might adde the benefit of your Predecessours charity on the Free-Schoole at Felsted in Essex where I was trained up three yeares together and the continuall favours which from your youth you have shewed to me your selfe as well as I being trained up at Eaton and thence comming to Cambridge MADAM THere are in this Treatise many points concerning Devotion not unfit for a devout Lady such an elect Lady as S. Iohn dedicated his Second Epistle unto a Lady whom all that knew the truth loved in the truth and for the truths sake a Lady whose children walked in the truth an evidence that the Lady who loved the truth her selfe was carefull to communicate that to her beloved children which she had found to be sweet and comfortable to her own soule And this for the Mothers honor doth the Apostle there mention I that have long knowne your Honour even from the child-hood of your now well grown daughters two worthy Ladies and beene acquainted as with your religious care in their good education so with your owne pious course of life wherin I make no question but that still you continue could not omit so faire an opportunity of testifying that duty which I owe you Hereby that which is made publique for the view of all is in speciall dedicated to your Honour that having a particular interest therein you may be more diligent in perusing it The principall points herein handled which may best whet on your pious devotion concerne Prayer the Manner of performing that Heavenly duty the Power and Efficacy thereof when it is made in faith and the benefit of persevering therein at least so long as just occasion giveth occasion of persisting without fainting These and other like points are handled in this Treatise which may be as I suppose usefull to your devout mind By these and many other enducements hath he beene emboldened to tender this small evidence of much respect to your Honours who as he humbly craveth a gracious acceptance so he faithfully promiseth to continue at the Throne of Grace Your Honours Sollicitour WILLIAM GOVGE TO THE TRVLY NOBLE AND MOST WORTHY OF ALL HONOUR SIR NATHANAEL RICHE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SIR YOur owne Worth The publike good Service which you have done to this
went up to the top of the hill Vers 12. And Moses hands were heavy and they tooke a stone and put it under him and he sate therein and Aaron and Hur stayed up his hands the one on the one side and the the other on the other side and his hands were steddy unto the going downe of the Sun Before the particular exemplification of the foresaid promise The Issue thereof is inserted which is different according to the occasionall signes Here therefore are 1. Two differing signes 2. Two differing issues Both these do answer each the other The first signe is of a steddy faith Moses held up his hand The second is of a weake faith He let downe his hand 1. The issue answerable to the first is that Israel prevailed 2. The issue answerable to the second that Amalek prevailed In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described 1. Of the Principall Moses 2. Of the Assistants Aaron Hur. The Actions of the Principall are actions of 1. Weaknes 2. Steddines His Action of weaknesse was before expressed vers 10. He let downe his hand but is here implied 1. By the cause thereof Moses hands were heavie 2. By the meanes he used He sate on a stone The Actions of the Assistants are of two sorts Both which are amplified by the benefit that thereupon followed The first kind of action was to procure him ease in two phrases 1. They tooke a stone 2. They put it under him The second was to assist him themselves In this latter is expressed 1. The Matter what they did Aaron and Hur staid up his hands 2. The Manner how they did it The one on the one side and the other on the other In the benefit that followed thereon is noted 1. The Steddinesse of the Principall His hands were steddy 2. The Continuance thereof Vntill the going downe of the Sun Vers 13. And Ioshua discomfited A malek and his people with the edge of the sword The Successe was very successefull It was Victory which is 1. Implied in this word discomfited 2. Amplified by the Persons Meanes The Persons are the Conquerour Ioshua Conquered Amalek His people The Means was with the edge of the sword Vers 14. And the Lord said unto Moses write this for a memorial in a booke and rehearse it in the eares of Ioshua The Event following upon this Battell was a Memoriall of it The Memoriall was of two kinds One enjoyned by God The other made by Moses In the former there is 1. A charge 2. A reason thereof In the Charge we have 1. The Persons 2. The Matter 1. The Person who gave the charge God 2. The Person to whom it was given Moses For I will utterly put out the remembrance of Amalek from under heaven The Matter consisteth of two branches The former noteth 1. The thing enjoyned 2. The end thereof In the thing enjoyned is noted 1. The action Write this 2. The Instrument wherin In a booke The end is For a Memoriall The latter noteth 1. The action to be done Rehoarse it 2. The person before whom In the eares of Ioshua The Reason is taken from Gods purpose against Amalek which was utterly to root him out In setting downe hereof are noted the Persons Action The Persons are 1. Destroying God I will 2. Destroyed Amalek The Action is a severe jadgement Whereof we have 1. The kind Put out the remembrance 2. The extent Vtterly from under heaven The Memoriall made by Moses is 1. Related vers 15. 2. Iustified vers 16. Vers 15. And Moses built an altar and called the name of it Iehovah-Nissi In the Relation is expressed 1. The Thing done Moses built an altar 2. The Title given to it He called the name of it Iehovah-Nissi Vers 16. For he said Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation The Memoriall which Moses made is Iustified by the Reason thereof Which is 1. Generally implied in these words For he said Because 2. Particularly expressed and taken from Gods implacable wrath against Amalek In expressing whereof is declared 1. The Ratification of the Doome 2. The Aggravation of the Doome The Ratification is by Gods oath The Lord hath sworne The Aggravation is 1. By the kinde of judgement The Lord will have warre with Amalek 2. By the Continuance of it From generation to generation §. 2. Of Amaleks malice against Israel EXOD. XVII VIII And Amalek came and sought with Israel in Riphidim THe first point in the Narration of this glorious victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compeni videtur á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. in Hiphil percussit Atque ita dicitur populus percutiens Ambr. Hexaem l 1 c. 4. sic Per interpretationem Amalech rex accipitur iniquorum Who meant by Amalek is the Assault Wherein the Assaulter Assault Assaulted and Place of Assault being all expressed I will begin with the Assaulter who is here said to be Amalek As his name was so washe The name Amalek hath a double notation applied to it The first is this a smiting people The other which is given by an ancient Father is this A King of the wicked That which shall further be spoken of Amalek will give evidence to both these notations and demonstrate that he was a smiting people and a King of the wicked Amalek as also Israel is a collective word it compriseth under it the posterity of Amalek even that people that nation that descended from him Now Amalek the man that was the first head and stock of this distinct nation from whom the name was primarily taken was Esaus grand-child or nephew For Amalek was the sonne of Eli Gen. 36. 4 12. 1 Chro. 1. 34 35 36. pkaz and Eliphaz the sonne of Esau and Esau the sonne of Isaaek and brother of Iaakob who was also called Israel So as the Amalakites were within three degrees of the same stock whereof Israel was 1. Ob. The posterity of Esau were called Edomites How then can the Amalakites be thought to come from Esau Gen. 36. 8 9. 25. 30. Ans The legitimate posterity such as were borne of his wives or his sonnes wives were indeed called Edo mites But Amalek was the sonne of Esaus sonne by a concubine Gen 36. 12. and therefore severed from Esaus stock so as he himself was counted head of a stock 2. Ob. Moses maketh mention of the Amalakites above Gen. 14. 7. an hundred yeares before Amalek the sonne of Eliphaz was borne Ans Moses useth that title Amalakites by way of Anticipation De exemplis anticipationis tum nominum tum rerum vide Prolegomina Perkinst praefixa Harmoniae Bibl. which is to give that name to a place or to the Inhabitants of a place whereby they were called when the history that maketh mention of
c Thou hast saved us from our enemies and hast put them to shame that hated us But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turne our backs to the enemy c. There are many more like these thorowout the Scripture The heathen by their experimentall Levissimus saepe casus ex victo victorem ex victore victum exercitum reddit 10. vian de bello Neopolit observations were moved to acknowledge as much True it is that warres are ordered by God so as this uncertainty of warre is not without him And yet is it not thorow any neglect or impotency in him Our God is not like the Gods of the Heathen who by such as tooke them for gods are accounted oftentimes unable to helpe in battell yea antiquo memores de vulncre poenas Exigit alma Venus Ovid. Metamorph lib. 14. De Marte a Diomede vulnerato Homerus Iliad β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 3. 18. 2 Sam. 15. 25. when they came themselves to succour such as they favoured they are said to be wounded But our God is farre from any such impotency He is able at all times to make whom he will victorious Onely in his wisdome he seeth it meet somtimes to suffer enemies to have the better over his people Though we could see no reason why he should suffer enemies to prevaile yet ought we to lay our hands upon our mouth and not dare to impeach his power wisdome justice truth or any other of his infinite excellent properties but rather to say as good old Elie did It is the Lord let him do what seemeth him good And as David If I shall find favour in the eyes of the Lord he will bring me againe But if he thus say I have no delight in thee Here I am let him do to me as seemeth good to him Yet in Scripture many weighty reasons are implied to demonstrate to us the equity of Gods providence in this particular Some of these reasons are such as these that follow 1. To cause his Church and people more narrowly and Why God suffereth enemies to prevaile over his Church thorowly to search themselves For many evils many times are so closely conveighed and concealed as unlesse God by some visible judgement force men to search it out it may lie and fester and so cause the greater mischiefe This was the chiefe cause that moved God so to leave Ioshua and his army Ios 7. 10 c. as they fled before the men of Ai 2. To punish some scandalous sin whereby the profession of godlinesse is slandered This reason God himselfe renders 2 Sam 12. 10. of those crosses which by the sword befell David Thus did God punish the Israelites for their presumption Num. 14. 44. 3. To bring people to sound and solemne repentance Iudg. 20 26. This fruit was manifested in the eleven Tribes after they had beene twice foiled by the Benjamites 4. To shew that victory commeth not meerely from Iudg. 20. 17. c mans preparation For after that the foresaid eleven Tribes had lost at one time two and twenty thousand men and at another time eighteene thousand then God gave them the victory 5. To turne the boasting of enemies to their greater shame and dammage as that advantage which the Philistims got against Sampson did Read for this purpose Isa 10. 5 c. the just insultations over the proud King of Assyria 6. To give evidence of his wisdome and power in casting downe and raising up againe according to that which 1 Sam. 2. 6 7. is said of him The Lord killeth and maketh alive he bringeth downe to the grave and bringeth up he bringeth low and lifteth up On this ground when David was forced out of his native country and the city which he had in a strange country was spoiled and burnt by enemies and his owne 30. 6. souldiers spake of stoning him he encouraged himselfe in the Lord his God 7. To make men more fervently instantly and constantly to call upon God as Moses here did For observing that when his hands fell Amalek prevailed he used all the helpe he could to keepe his hands up and steddy as is noted in the next verse Good ground of hope and comfort is hereby ministred to Hope to such as are overcome such as somtimes have the worst in war and against whom enemies have prevailed that the streame may turn that they who are overthrowne may rise againe and the conquered prove conquerers For the Lord who is the orderer and disposer of the successe of war ever remaineth the same as wise to know when to suffer Amalek and when Israel to prevaile as able to give victory to the conquered as ready to heare the cries of those that are overthrowne and to receive such as thereby are brought to renew their repentance as carefull of his owne honour as observant of enemies insultations as ever he was Let us wisely observe the ends of Gods permission in this case whereof some are noted and answerably make use thereof These times give just occasion Mis-judge not such as are vanquished to make a wise application of this point Enemies as hatefull to God as Amalek was have in many places had the upper hand of such as have had as true notes of the true Church as Israel had What then shall we hereupon impeach God of injustice or make question of the truth of their religion or so loade them with sinne as if they were the greatest sinners of all Farre bee that from us 1. Concerning God we ought not to suffer a thought to arise in our minds derogatory to his justice but if any such do begin to rise presently to quash and suppresse them God in justice may make Idolaters his rod as he did the Heathen Isa 10. 5. to punish those that are of the true Religion But after the rod is thus used to what end is it but to be cast into the fire 2. Concerning the difference of religion betwixt Protestants and Papists we are not to judge of it by event and successe in warre There are other more sure evidences grounded on Gods Word which give such demonstrations of the truth of the one and falshood of the other as we may pawne life soule and eternall salvation upon the truth of that which we professe and renounce salvation if Popery be the means of attaining thereto 3. Concerning their sins whether they be more or greater then the sins of others that are of the same profession but not so trampled upon as they we are to leave to the determination of the highest Iudge The Lord hath given us a wise caveat in this case Luke 13. 1 2 3 4 5. Let us believe and hope the best and do as Moses here did be more earnest in prayer for them Iudg. 20. 26. Ios 7. 6 c. Num. 21. 2. To
and not of the Lord. i i i 2 Chro. 36. 13. Ezek. 17. 18. Zedekiah perfidiously and perjuriously maintained war against Nebuchadnezar was overthrown If a view be taken of all those wars wherin Gods people have bin foiled by their enemies Quos arma equi milites machinamenta capere non potuerunt hos peccati natura vinctos hostibus tradidit Chrys Hom. 7. in 1 Tim. 2. Why warres prosperous at any time by diligent search it may be found that som fault or other in Gods people hath beene the cause that they have beene given over into the power of their enemies Such as armes and horses and souldiers and engines could not overcome sinne hath delivered as bound to the enemy But whensoever they well ordered just warres they alwaies prospered In such warres Gods honour is engaged so as his people if they should be foiled might justly say unto him What wilt thou do unto thy great name Ios 7. 9. They who in their war expect good successe and who Iust wars to be undertaken goeth to war that expecteth not good successe let them first be sure that their war be just and warrantable and then very circumspect in the maner of waging it that that which is lawfull may be lawfully prosecuted Thus may they confidently promise unto themselves victory True it is that when Heathen with Heathen Idolaters with Idolaters wicked men with wicked men make warre the issue of warre is Incerti casus pugnarum Marsque communis Cicer. in Orat pro Mil. uncertaine For God engageth himselfe on neither side but now useth one side then another as seemeth good to his secret and unsearchable counsell to be his scourge to punish the other side But in his peoples wars the case is otherwise in case they go along with him and fight not without good warrant from him nor swerve from the directions which he prescribeth to them Such warres are Gods warres l l l 1 Sam. 17. 47 25. 28. the battels of the Lord which he can and will prosper m m m Ios 5. 14. That which was once visibly represented to Ioshua is alwayes really performed in all such warres The Lord is the chiefe Captaine and Generall in them In faith therefore may such warres be waged and with confidence may good successe in them be expected §. 58. Of the overthrow of such as begin warre III. * * * See §. 55. THey that first begin warre may have the worst in warre I say may have because there may be just cause of beginning warre and answerably God gives good successe thereto so as it cannot be generally said that all in all cases that first begin warre go by the losse Experience of all times gives evidence against this But yet that this may so fall out like experience giveth demonstration Instance a a a Num. 21. 23 33. Sihon Og b b b Ios 10. 5. the five Kings of the Amorites c c c 11. 5. Iabin with all that tooke part with him d d d Iudg. 11. 12. the Ammonites in Iephtahs time e e e 1 King 20. 21 the Aramites in Ahabs time f f f 2 Chro. 20. 23 the Moabites Ammonites and Edomites in Iehosaphats time and many other of the Churches enemies at other times Yea also the g g g Num. 14 44. Israelites when they first went out to set upon the Amalakites and Canaanites and upon the h h h Iudg. 20. 21. Benjamites and againe upon the i i i 1 Sam 4. 1. Philistines and upon the k k k 1 King 22. 4. Aramites and others Many do oft most unjustly either for no cause or for sleight causes or for wrong causes in the pride of their What makes offensive war unprosperous heart puffed up with ambition or inflamed with undue revenge or fraughted with malice or set on worke by some other corrupt humour undertake warre which being a publique execution of justice is for the most part very fierce and fearefull and therefore not to be undertaken without just weighty and necessary cause even such as by no other lawfull meanes can be accomplished No marvell then that they who unjustly or unadvisedly and rashly thrust themselves into warre be made sensibly to feele the smart of their folly Well therefore may that proverbiall speech which Ahab used to Benhadad be applied to such as are over-forward to warre Let not him that girdeth on his harnesse boast himselfe 1 King 20. 11. as he that putteth it off Let men be slow to warre and not enter thereinto without urgent necessity §. 59. Of the punishment of accessaries IIII. * * * See §. 55. ACcessaries make themselves liable to the judgement which falleth on the principall In this case 22000 of the Aramites were slaine by David for comming to succour Hadadezer Dauids enemy And at another 2 Sam. 8. 5. time 700 chariots 40000 horsemen and their Captaine beside 10. 18. many other soldiers for taking part with the Ammonites 2 Chro. 22 7 c. against David This was the occasion of Ahaziahs ruine he went out with Ioram against Iehu Such as are Accessaries animate the Principall to do what Vidisti cos lenonis agere officium in regis gratiam c. Quapropter non ipse sâ—lâ—u sed omnes qui adhaerebant poenae suerunt participes Chrys Hom. 32. in Gen. 12. 2 Sam. 10 19. 2 Chro. 18 31. 19 2. he doth who if he were not backed and strengthened by Accessaries might be restrained from attempting such acts of hostility as by the assistance of Accessaries he attempteth Iust therefore it is that they who take part in others sinnes should also have a part in their punishment Feare therefore to aid the wicked Had the fore-wit of the Aramites beene as good as their after-wit many thousands of them had saved their lives for after two overthrowes it is said the Aramites feared to helpe the children of Ammon any more This had almost cost Iehosaphat his life Sharply therefore was he reproved by the Prophet §. 60. Of the lawfulnesse of shedding bloud in warre V. * * * See §. 55. Secure dissipentur gentes quae bella volunt abscindantur qui nos conturbant Bern. ad Mil. Temp c 3. ENemies in warre may lawfully be slaine If Gods command Saints practice Gods approbation and remuneration yea and his vengeance on them that spared such enemies as should have beene slaine be sufficient warrant sufficient warrant is not wanting for this point 1. For precept Moses from God saith to the Israelites a a a Num. 31. 3. Avenge the Lord of Midian b b b 17. kill every male among the little ones and kill every woman that hath knowne man And Samuel to Saul c c c 1 Sam. 15. 3. Smite Amalek and utterly destroy all that they have and spare them
voluntatem ejus est quanto magis Deum qui nihil temerè iurare po left Aug. Enar. in Psal 94. even a mortall Kings is as the roaring of a Lyon Pro. 19. 12. as messengers of death Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule Pro. 20. 2. What is it then to provoke the wrath of the King of Kings Yea so to provoke it as to force him to sweare in wrath that he wil be avenged on them It is a great matter for the Lord to threaten vengeance how much more to sweare it We have cause to feare when a man sweareth least by reason of his oath he do what he would not How much more ought we to feare when God sweareth who sweareth nothing rashly 3. It wil be our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge that we may the more carefully avoid them They are such as follow 1. Infidelity especially when God hath plainely revealed his purpose and made many promises and by his oath confirmed the same Deut. 1. 34. 2. Distrustfulnesse and doubting of good successe in that which God giveth in expresse charge Deut. 4. 21. 3. Idolatry whereby the true God is forsaken by those to whom he hath made knowne himselfe and false gods set in his roome Ier. 44. 26. 4. Profanation of holy things which manifesteth a disrespect of God himselfe Ezek. 5. 11. 5. Toleration of such as are impious against God whereby men are honoured above God 1 Sam. 3. 14. 2. 29. 6. Contempt of Gods word For what is that but a contempt of God himselfe Ier. 22. 23 24. 7. Perjury which is a kind of daring God to take vengeance Ezek. 17. 16. 8. Light esteeme of Gods favours and continuall murmuring at his providence Psal 95. 11. 9. Indolency and want of compassion at the miseries of Gods people Am. 6. 8. 10. Insultations over the Church of Christ in her calamities and when enemies prevaile against her Zeph. 2. 9. 11. Oppression of the poore Am. 4. 1 2. 8. 7. 12. Vnsatiable cruelty against such as fall into their clutches Isa 14. 24. §. 81. Of Gods undertaking his Churches quarrels III. * * * See §. 76. GOD undertakes his Churches quarrels What else doth that import which a a a Ios 5 13 14. Iehovah appearing to Ioshua in the shape of a man with a sword drawne in his hand said As a captaine of the host of the Lord am I now come In this respect is the Lord stilled b b b Exo. 15. 3. a man of warre and the warres of Gods Church are stiled c c c 1 Sam. 18. 17. warres of God As one evidence herof God hath oft visibly shewed himselfe by extraordinary meanes to fight for his as d d d Exo. 14 24 c. in the Red Sea against Pharaoh e e e Ios 6. 20. by causing the walls of Iericho to fall downe without warlike instrument f f f 10. 11. by casting downe great stones from heaven upon enemies g g g Iudg 3. 31. by enabling a man to kill 600 with an oxe goade h h h 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea i i i 15. 8. by the extraordinary strength which he gave to Sampson k k k 1 Sam. 7. 10. by scattering enemies with a great thunder l l l 14. 13 c. by putting an army to flight at the sight of two men m m m 2 Sam. 5. 24. 1 Sam. 14 15. 2 King 7. 6. by affrighting enemies when none appeare against them n n n Iudg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another o o o 2 King 19. 35 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture as ascribe the waging of warre discomfiting of enemies and victories to the Lord such as these p p p Exo. 14 25 The Lord fighteth q q q Ios 10. 10. The Lord discomfited them and slew them r r r Iudg 7 22. The Lord set every mans sword upon his neighbour ſ ſ ſ 1 Sam. 14 15. The earth was stricken with feare by God t t t 2 Sam 5. 24. the Lord goeth out to smite the host This the Lord doth both to encourage his people and also to daunt his enemies Feare not therefore O Church and People of God u u u 2 Chro. 20. 20 Believe in the Lord your God so shall ye be established x x x Rom. 8. 31. If God be for us who can be against us Well may we on this ground say y y y 2 King 6. 16. They that be with us are moe then they that be with them And know O ye enemies that you have more then flesh and bloud to fight against you even the Lord of hosts in whose power your breath is z z z Act. 9. 5. It is hard to kicke against the pricks §. 82. Of mans implacablenesse making God implacable IIII. * * * See §. 76. THey are malicious and implacable enemies against whom Gods wrath is implacable How malicious and implacable enemies the Amalekites were against whom the Lord sweareth hath beene shewed a a a §. 2. before Little if at all better minded were the b b b Ier. 46. 18 19. Egyptians c c c Zeph. 2. 9. Moabites Ammonites d d d Isa 14. 24 25. Assyrians Babylonians and other enemies against whom God with like resolution did sweare vengeance These phrases e e e 1. Sam. 2. 30. They that despise me shal be despised f f f Lev. 26. 23. If ye walke contrary to me I will walke contrary to you saith the Lord g g g Isal 18. 26. With the froward thou wilt shew thy selfe froward These and such like phrases shew that it is mens implacablenesse which maketh God implacable When men are dealt withall according to their owne dealings God is justified and men are brought to sight of their folly whereby if repentance be not wrought in them their blacke mouthes wil be stopped and kept from barking against Gods severity 1. They that desire to understand Gods mind against them let them take notice of their owne mind against God and his Church 2. They that desire that God should cease smiting before they are consumed let them cease to provoke Gods wrath Fire will burne so long as fuell is put to it §. 83. Of warres desolations V. * * * See §. 76. WArre is a meanes of utter ruine When God would have the Canaanites and other nations whose land he had given to Israel to be rooted out he stirres up a a a Ios 12.
disease are most successefull in curing the disease For it is a principle verified by all sciences Take away the cause the effect followes They that well find out the cause of a judgement wil be carefull if they feele the smart of a judgement to pull away that cause Which if it be rightly done the end why God inflicted the judgement is accomplished God having his end he will soone cease to strike That which was * §. 16. before noted of the reason of the long continuance of judgements on children of men is here further confirmed namely mens negligence in searching after the true causes of them The power jealousie and justice of that God whose mercy moveth him upon removall of the cause to remove the judgement will not suffer him to take away a judgement till the cause thereof be taken away And how shall it be taken away if it be not knowne How shall it be knowne if it be not searched after Wherefore let all diligence be hereunto given whensoever we see any evidences of Gods wrath or have any just cause to suspect that it is incensed against us §. 19. Of Governours care in publique judgements V. * See §. 2. CHiefe Governours ought to be most solicitous in publique judgements So have been such as have been guided by the Spirit of God as a Numb 16. 46 Moses b Ios 7. 6. Ioshuah c Iudg. 4. 6. Deborah d 1 Sam. 7. 5. Samuel e 2 Chro. 14. 11 Asa f 20. 3. Iehosaphat g 32. 2 c. Hezekiah and others 1. To the charge of chiefe Governours belong all that are under their government So as the care not only of their owne soules but also of all their subjects soules lieth on them They are as shepheards to their flocke Therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say 44. 28. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer I liad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophontis dictum Christ the King of Kings and most supreme Governour over all is stiled the chief Shepheard and other Governors are called Shepheards both by the Holy Ghost and also by other authors For the charge and care of a good shepheard and a good King are much alike If any thorow their neglect of any warrantable meanes perish their bloud shal be required at their hands 2. Chiefe Goverours have not onely liberty themselves to use such meanes as are prescribed for removing publique judgements but also power to enjoyne and command all under their authority to do what in such cases the Lord requireth h 2 Chro 34. 32 Iosiah caused all that were found in Ierusalem and Benjamin to stand to the covenant which he had made with God 3. They being publique persons their example is a great inducement to others to imitate them So as their care provoketh many to be carefull in using all good meanes to remove the judgement 4. They beare Gods image and stand in Gods roome in which respect their solicitous care is both more acceptable unto God and more availeable for effecting that which they aime at For on the contrary side their sinnes are more hainous Regum ac Principum praepositorum scelere populi plerumque delentur Hier. Comment in Ier 15. lib. 3. and more pernicious then the sinnes of private persons Insomuch as a whole people is oft destroyed by the wickednesse of Governours Oh that such as are in high and eminent places that are set over others and are as Gods on earth were of the same mind that David was That they were thorowly affected with the publique judgements that are from time to time inflicted on their land That they were carefull and conscionable in using the meanes which in Gods Word are sanctified for removing judgements Then assuredly would publique judgements be neither so sierce nor so long Let our prayer be to God daily for our governours that the Lord would make them especially sensible of publique judgements and conscionable in doing their parts for removing them So shall God have the honour they the comfort we the profit and benefit Otherwise if Governours sinne Quicquid delirant Reges plectuntur Achvi Hor. Epist l. 1. Epist 2. ad Lol. their people are like to feele the smart of it as in Davids time 2 Sam. 24. 1 c. §. 20. Of seeking to God for removing judgements VI. * See § 2. GOD is to be sought unto for removing judgements Observe all the instances * § 18. before given of seeking out the causes of judgement and you shall find them all to prove the point propounded of seeking to God Vnto all which a 1 King 8 35 c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added b Psal 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him c Isa 8. 19. 55. 6. Zeph. 2. 3. His Prophets do much presse as much d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God and e Hos 5. 15. on whom judgements do kindly worke f 2 King 1. 3. Isa 9. 13. 30. 1. The contrary that men should seeke of others rather then of God is justly and sharply upbraided to them g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men Who then but he should be sought unto for removing them but the Lord No creature can take away that which the Creatour sends but the Creatour himselfe As this is most true of all manner of judgements so in particular of that which we have in hand which is famine whereupon I will a little more insist in the Sessions following §. 21. Of Gods causing famine THat God sendeth famine upon a land is most evident by these and other like proofes 1. Gods owne testimony For expresly he saith of himselfe a Amos 4 6 7. I have given you cleannesse of teeth in all your cities and want of bread in all your places c. 2. b Deut. 28. 23 38. Gods threatnings of this judgement The things which God threatneth come from God 3. c Gen. 41. 16 c. 1 King 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine by such as were indued with the spirit of God For God reveales to such what he intends to do And upon such revelations men of God have foretold famines 4. d Deu. 11. 14 15 Psal 145. 16. The plenty which commeth from God For if God be the giver of plenty surely the want of plenty yea and famine too must needs be from him For what is famine but a want of such things which the Lord giveth to sustaine us And whence commeth that want but from Gods with-holding and not giving such things 5. The causes of famine e See § 6. Deut. 11. 16 17 1 King
8. 36. Psal 107. 34. which are sins against God Sinnes against God provoke Gods wrath Gods wrath incensed inflicteth judgements f See § 3. Among other judgements which are effects of Gods wrath famine is one of the principall Famine therefore must needs come from God 6. The meanes and secondary causes of famine which are all ordered by God For secondary causes do all depend on the high primary cause which is Gods will g Psal 119. 91. All are his servants That this may more evidently appeare I will instance it in such particular meanes as are registred in Scripture and there noted to be ordered by God §. 22. Of the meanes of famine ordered by God MEanes of famine are such as these 1. The heavens with-holding raine For the earth is drie of its owne nature being drie it can yeeld no fruit The ordinary meanes of watering and moistening it is raine from heaven Where that is with-held the earth waxeth drie and barren and living creatures want that sustenance which should maintaine their life But it is God that causeth the heavens to with-hold raine a Lev. 26. 19. I saith the Lord I will make your heaven as iron and your earth as brasse Iron can not dissolve into water nor brasse yeeld out fruit The meaning then is that heaven over them should yeeld no raine nor the earth under them fruit More plainely saith the Lord in other places b Isay 5. 6. I will command the clouds that they raine no raine upon it c Amos 4. 7. I have with-holden the raine from you I caused it to raine upon one city and caused it not to raine upon another city As an evidence hereof d Iam. 5. 17. 1 King 17. 1. Elias prayed earnestly that it might not raine and it rained not on the earth by the space of three yeares and six moneths 2. The heavens showring downe raine in such unusuall abundance as thereby the fruits which the earth hath brought forth are destroyed especially in harvest time We have few instances hereof in Scripture For Iudea was under an hot climate so as oft they wanted raine but seldome had too much Our Northerne cold Regions of the world are most punished with over-much raine which oft causeth dearth and famine Yet that this unseasonable and overflowing abundance of water is ordered by God is evident by that great instance of the e Gen. 7. 11 12. generall deluge and by that extraordinary instance of f 1 Sam 12 17. thunder and raine that at Samuels prayer fell in a day of wheat-haruest This phrase g Pro. 28. 3. A sweeping raine which leaveth no food sheweth that of old there was such immoderate raine as caused famine And this speech of the Lord himselfe h Ezek. 38. 22. I will raine an over-flowing raine and great haile-stones sheweth that God ordereth immoderate raine 3. Barrennesse of the earth For i Psal 104. 14. God bringeth forth food out of the earth And for their sustenance k Psal 115. 16. The earth hath he given to the children of men If therefore the earth where men abide be barren there must needs be dearth and famine But it is the Lord that maketh a land barren l Psal 107. 34. He turneth a fruitfull land into barrennesse In this respect it is said m 1 Cor. 3. 7. Neither he that planteth is any thing nor he that watereth but God that giveth the increase 4. Very sharpe winters extraordinary frosts snow haile blasting mildew rotting of seed under the clods and such like meanes as destroy corne and other fruits before they come to maturity for mans use These are expresly noted to n 1 King 8 37 Iocl 1. 17. cause famine and to be o Amos 4. 9. ordered by God 5. p Psal 105. 34. Nah. 3. 15. Locusts grashoppers cater-pillars canker-wormes palmer-wormes and other like hurtfull creatures which oft by their innumerable multitudes eate up all the grasse corne herbes and fruits of the earth whereby men and beasts are nourished and so q Ioel 1. 4. cause famine These God calleth his r 2. 25. great army They are therefore at his command disposed by him 6. Enemies These oft bring great famines and that by Å¿ Iudg. 6. 4. destroying the increase of the earth and all manner of cattell and leaving no sustenance For they kill and burne and spoile all that they can when they enter into others lands Yea and by blocking up people within narrow compasses girting and besieging their townes and cities so as they can not go abroad to use any meanes for supply of their wants The forest famines that ever were have beene caused this way t 2 King 6. 25. Enemies long besieging a place force the inclosed to eate the flesh of asses the dung of doves and any thing that they can chew or swallow Yea it forceth them u Deut 28. 53. 2 King 6. 29. to eate their owne children Now enemies which so afflict others are Gods x Isa 10. 5. 15. rod staffe axe saw y Ier. 50. 23. hammer z Isa 34 5 6. Ier. 12. 12. sword * Ier. 43. 10. Pestis 〈◊〉 implicata saepissiâ—â— grassatur Niceph Eccles Hist l. 7. c. 28 servants 7. The plague Many are thereby taken away others moved to depart from their callings and meanes of maintaining themselves and providing for others Whence followes penury and famine We a 1 King 8. 27. Ezek. 7. 15. Ier. 24 10. oft in Scripture reade of plague and famine joyned together For the one is a cause of the other Famine breedeth pestilence and pestilence causeth famine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis utranque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficeit Vide supr §. 4. distinct 10. The ancient Graecians do set them out by words very like which come from the same root 8. Perishing of graine fruit and other kinds of food in store or in the places where it is laid up For it oft falleth out that Monopolists and ingrossers of corne and other commodities do heape up for their owne private gaine all the provision they can get which being so heaped together by heate or moisture or some such other meanes mustieth putrifieth and is made unfit for use or by mice rats and other vermine is consumed or by fire devouted or some other way destroyed whence followeth famine That such courses of engrossing commodities have of old bene used is evident by this proverb c Prov. 11. 26. He that withdraweth corne the people shall curse him That God hath an hand in the spoile of such treasures is evident by d Nah. 2. 9. Gods threatning to spoile where there is no end of store 9. Deficiency of vertue in such meanes as men have This is comprised under this phrase of e Lev. 26. 26. Psal 105. 16. breaking the staffe of bread and f Isa 3. 1.