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
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
about the matter I will not strike many blowes I will quickly with a blow dispatch him Some English Translators expound the word in the text quickly Here have we a mixture of Mercy Iustice Mercy in seeking to preserve some Iustice in resolving to destroy others The former is expressed in an admonition The latter in a resolution The admonition intimates 1. Gods mind that he would not have them perish 2. Mans endeavour Here is noted 1. Their action Get ye up 2. The company From this Congregation The resolution expresseth 1. The Author of the judgement 2. The Kinde of the judgement The Author is the Lord. I will saith God The Kind of judgement setteth out 1. The Matter intended consume them 2. The Manner of doing it at once The Connexion of the Resolution with the Admonition THAT I may or AND I will implieth Gods unwillingnesse to plague the righteous with the unrighteous Seven principall Doctrines are here commended to our due consideration I. God is not willing that the righteous should perish with the unrighteous For he giveth advice to such as were righteous to escape when he thinks of destroying the unrighteous II. They that would avoid the judgement that fals on the wicked must avoid communion with them The action here enjoyned get you up intends as much III. Multitudes conspiring in evill must be left The word congregation from which they must goe implies thus much IIII. Mixture of the godly with the wicked is a stay of judgement For by saying Get yee up AND I will or THAT I may consume them he intimates that he would not consume the one till the other were gone V. The Lord revengeth the rebellious For he it is that saith I will consume VI. Stubbornenesse after some stroaks causeth utter destruction Sroake upon stroake had beene stroken before for the earth had swallowed up some and fire had devoured others yet they persisted in their rebellion therefore now saith God I will consume them VII Suddennesse adds much to the severity of a judgement For God intending severity threatneth to do what he intends at once §. 12. Of the godlies exemption from the ungodlies destruction I. * See §. 11. GOD is not willing that the righteous perish with the unrighteous S t. Peter gives three of the most famous instances that have bene hereof since the beginning of a 2 Pet. 2. 4 c. the world One is of the Angels when they that fell were cast into hell the other were reserved in heaven Another is of the old world when it was drowned Noah and his family was preserved in the arke A third is of Sodom and Gomorrah when they were destroyed with fire and brimstone Lot and his two daughters were kept alive Thence the Apostle inferres this conclusion very pertinent to our purpose b 2 Pet. 2 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgement to be punished c Ezek. 9. 4 6. The marke which God caused to be set on the forehead of such as cried for all the abominations that were done and this charge given thereupon come not neare any man upon whom is the marke shewes his mind to wards such as keepe themselves free from sinnes which cause vengeance So also such exhortations as this come out of her my people that ye receive not of her plagues Rev. 18. 4. Hereby God giveth evidence that d Pro. 15. 3. The eyes of the Lord are in every place beholding the evill and the good that he can distinguish betwixt such as differ that he can deale with men as they deale with him that e Psal 18. 26. with the pure he will show himselfe pure and with the froward he will shew himselfe froward and that it is not in vaine to feare him and to keepe our selves unspotted from the world §. 13. Of the cases wherein Saints have their share in publique judgements Ob. TRue may some say if this were universally and infallibly true that no righteous man did at any time perish with the unrighteous But experience affoords evidence Servi Dei sanct dupliciter mala temporalia patiuntur quia ab ipsis impij◠cum ipsis patiununtur Aug. Epist 122. ad Victor to the contrary For in all publique judgements we see the righteous involved with the wicked They may suffer temporall evils two wayes by the wicked and with the wicked Answ If the extent of Gods deliverance be rightly conceived it wil be found to be universally and infallibly true that God delivereth the righteous from the judgement of the wicked It doth indeed oft fall out that righteous men have a share in some externall judgements which the wicked pull upon themselves and that 1. When they make themselves accessarie to those common sinnes that cause judgement As f Numb 20. 12 Propeccatis ecrum Deus slagel lat etiam ipses sanctos suos Aug. loc citat Moses and Aaron became incredulous in the wildernesse as well as the other Iewes whose carkasses fell therein 2. When the wise Lord knoweth that greater evils would befall them if they should then escape Thus when the time was come that God had determined to heape judgement upon judgement till at length the land of Iudah should be made desolate in the beginning of those dayes was g 2 King 23. 29 Iosiah that good King Iosiah slaine with the sword of the enemie Yet because he lived not to see the miseries of succeeding times he is said h 2 King 22. 20 to be gathered into his grave in peace 3. When the just God will shew the fiercenesse of his wrath how farre the wicked have provoked him to aggravate the judgement he taketh away the righteous therewith who are as chariots and horsmen while they remaine Thus was good i 1 Sam. 31. 2. Ionathan taken away who if he had lived might have beene a meanes of preserving the house of Saul from utter ruine though David had beene King The death of righteous Ionathan much aggravated the sinne of Saul and the judgement that followed thereupon 4. When the Lord to whom vengeance belongeth will give the wicked an occasion to expect sure and sore vengeance then he maketh his Saints a signe and an example unto them Thus k 1 King 13. 24. he caused a Lion to slay the man of God that was seduced by a lying Prophet to transgresse the word of God In this case saith the Apostle l 1 Pet. 4. 17. Iudgement must begin at the house of God And if it first begin at us what shal be the end of them that obey not the Gospell of God §. 14. Of sundry wayes of exempting Saints from judgements YET hath God his wayes and meanes to deliver the righteous in the forementioned cases and all other cases whatsoever As 1. By visible preservations of them from externall judgements as m Ier. 39. 17.
thus framed When a plague is begun Gods wrath is gone out But now a plague is begun Therefore c. Here are two points to be considered 1. The Substance of the reason 2. The Inference of the reason The Substance setteth out 1. The cause Wrath. 2. The effect Plague The Inference noteth out a duty to be thereupon performed which is to appease Gods wrath First of the Cause wrath amplified by the Author whence it came From the Lord. §. 41. Of the sense of these words Wrath is gone out from the Lord. THe originall word translated wrath signifieth a fervor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excanduit vehemencer fiercenesse or vehemency of anger a Hos 10. 7. The some that ariseth from the raging and beating of the sea is set out by this word It hath affinity with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— King 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum a word that signifieth to cut downe and importeth such vehemency of wrath as moves him that is angry to cut off or destroy the other Whereas the Hebrewes have sundry words to expresse distinct degrees of anger this is used to expresse the uttermost c Deut. 29. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandâ— centia seâ—â—ore Moses to set out the fiercenesse of Gods wrath useth three severall words the latter implying more then the former thus The Lord rooted them out of their land in ANGER and in WRATH and in great INDIGNATION The last of these three is the word used in this text and noteth an higher degree then the two former By this phrase d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit is gone out a manifestation thereof by an outward evidence is signified It is opposed to keeping in or hiding close and secret What things men would not have seene or knowne they keepe in What they would have seene and knowne they suffer to go out In this respect wrath is here said to go out It imports that God was so provoked as he could not keep in his wrath From the Lord or word for word e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A facie Iehovae Trem. Iun. From the face of the Lord. When a man is angry passion will soone manifest it selfe in his face by bringing bloud into it and making it hot by bending his browes by a fierce cast of the eyes and other like signes In which respect wrath is said to come from the face of a man that is in and by the face to shew it selfe Thus by a Metaphor and by resemblance to man when the Lord doth by any visible signes manifest his wrath it is said to come from his face that is as our English according to the usuall acception of the Hebrew phrase hath translated it From the Lord. The great ineffable and most proper name of God Iehovah is here expressed When matters of favor are applied Of the title Iehovah See the Churches Conquest on Exo. 17. 15. §. 72. to this name Iehovah they are much amplified thereby They are the favours of Iehovah But when wrath is attributed to him it is much aggravated The wrath of Iehovah must needs be a wrath that makes all to tremble §. 42. Of anger attributed to God Of the kinds of affections See The Saints Sacrifice on Ps 116. ver 1 §. 4. Ista verba in Scripturis posita non sunt ut aliquam Dei perturbationem significent sed quia nihil dignum de Dco dici potest propterea usque ad ca perventum est Aug. contr Adi mant c 13. What anger is in man Ira est motus naturalis concept us ex causis qui solet ad profectum pertinere Delinquentis Amb. Comment in Eph. 4. Quest. IS anger in God Answ Not properly as in a man a passion distinct from the Essence For God is a most simple and pure Essence He is all Essence There is nothing in him different from his Essence The things that are attributed unto him are spoken of him onely by way of resemblance for teaching sake to make us somewhat more distinctly conceive Gods dealing with us Anger in man is a passion whereby upon apprehension of some evill done he is stirred up to punish him that hath done it The evill that stirreth up anger is either a true evill that justly deserveth to be punished and in that respect anger is deservedly provoked as a Exo. 11. 8. Moses his anger was provoked at Pharaohs obstinacy Or only an evill in appearance or in the apprehension of him that is angry and in that respect unjustly incensed as b 1 Sam. 20. 30 Si offâ—nditur debet irosci si irascitur debet ulcisci Nam ultic fructus est irae ira debitum offeÌ„ sae Tertul advers MarcioÌ„ l. 1 Sauls anger against Ionathan Anger attributed to God setteth out his dislike of evill and his resolution to punish evill doers God can not mistake the evill at which he is at any time angry is indeed evill When any way God manifesteth his dislike and his resolution to punish he is said to be angry Thus c Rom. 1. 18. the wrath of God is revealed from heaven against all ungodlinesse that is God who is in heaven manifesteth from thence his dislike of ungodlinesse and his purpose to take vengeance thereof And because that dislike and purpose to punish useth to be manifested sometimes by threatning so to do and somtimes by putting his purpose into execution and performing it such his threatning and executing of judgement is called the anger or wrath of God Who can tell saith the King of Nineveh if God will turne away from his fierce anger By Ion 3. 9. anger he meaneth Ionahs threatning of vengeance for no punishment was then inflicted But where e Rom. 25. the Apostle saith Thou treasurest up to thy selfe wrath he meaneth judgement as is further evident by this phrase f Rom. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui infert iram God inflicteth wrath that is taketh vengcance as our English turnes it To apply these as to dislike and to purpose to punish sinners or to threaten vengeance or to execute judgement may be attributed to God so to be angry And as Gods threatning and execution of judgement is lesse or more terrible so his wrath therefore to manifest and aggravate the terrours thereof sundry Metaphors and Epithites are added thereto as g Psal 69. 24. wrathfull anger h Deut. 29 24. Heate of great anger i 2 King 23. 26 Fiercenesse of great wrath k Isa 42. 25. Fury of anger and his anger is said to l Exo 32. 11. waxe hot m Numb 11 10 to be kindled greatly n Deut. 29. 20. to smoke o 32. 22. Difference betwixt Gods anger on Saints and others to burne unto the lowest hell According to the persons with whom God is angry may his anger be distinguished 1. By reason of the flesh in his
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
importeth an infectious mortall disease otherwise stiled pestilence Our English word plague seemeth to be taken from the e Plaga Latine and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke in both which languages it is usually put for a stroake a blow a stripe a wound c. Figuratively therefore a speciall put for the generall it signifieth the pestilence In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Deut. 28. 59. other words to set out that disease which we commonly call the plague and that as generall as this properly signifying stroakes and scourgings so as they all imply that a plague is an extraordinary stroake or scourge of God Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum duplici segol a word that is more properly put for the plague which our English doth commonly translate pestilence It is the word that God used when he offered to David the choice of one of these three judgements Sword Famine Pestilence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis quia multi caaem evertuntur The roote from whence this word is derived signifieth to overthrow or destroy And experience sheweth that by the plague many are destroyed k Sic Latinè pestis quia pessundat In Latine pestis importeth as much whence the Scots call this sicknesse the pest l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum The Greeke word also intendeth the like This latter word pestilence is more restrained to one kind of disease then the former translated plague Every pestilence is a plague because it is an extraordinary stroak and judgement of God But every plague is not a pestilence for all the plagues of Egypt were not pestilences As for the plague here mentioned though it be not expressed under m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence yet was it questionlesse a pestilence For 1. n 2 Sam. 24. 21 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes 2. It was infectious which was one reason why o Numb 16. 48 Aaron stood betwixt the dead and the living that he might keepe the living from being infected by the dead 3. It was extraordinarily mortall For p Numb 16. 49. in a short space there died of it 14700. Quest If so many died how is it said that the plague is begun Answ In the very beginning of the plague on a sudden so many were destroyed even as at once Thus in a very short time on a sudden there were found 185000 dead in the Campe of the Assyrians lying in siege against Ierusalem In these words The plague is begun is an effect of Gods wrath More particularly we may observe 1. The Matter propounded The plague 2. The Manner of expressing it is begun Hence arise two observations I. A plague is an evidence of Gods wrath II. God can make the beginning of a judgement terrible The connexion of these two clauses There is wrath gone out from the Lord The plague is begun give proofe of the former This intimation of the beginning of the plague Aarons speed in offering incense the vertue of that speed that the plague was stayed and yet 14700 to be dead gives evidence to the latter observation §. 48. Of a plague as an effect of Gods wrath I. * See §. 47. Indignationem Dei pestilentia subsequitur Hieron Comment in Isay lib. 4. cap. 19. A Plague is an evidence of Gods wrath The plague which upon Davids numbring the people was inflicted on Israel is expresly noted to be an effect of Gods wrath For first it is said for demonstration of the cause of that judgement that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel and againe that b 1 Chro. 21. 7. God was displeased with Davids numbring the people and Therefore he smote Israel c Deu. 32. 22 23. Where God saith Fire is kindled in my wrath he addeth as an effect thereof I will send plagues among them d Ezek. 5. 16 17 There are three arrowes of Gods wrath mentioned in Scripture and the plague is one of these The other two are sword and famine Generall and extraordinary judgements are such as alway come from the wrath of God Instance the judgements which were inflicted on the Israelites in the wildernesse They were generall as in handling the next doctrine we shall shew and extraordinary as the severall kinds of them do shew And they are oft noted to come from the wrath of the Lord e Numb 11. 1. The Lords anger was kindled and the fire of the Lord burnt among them and consumed them f 33. The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague g 25. 4. The anger of the Lord was kindled against Israel and the Lord said unto Moses take all the heads of the people and hang them up c. But not to insist on more particulars the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them h Psal 106. 40. A plague is generall and extraordinary The wrath of the Lord was kindled against his people insomuch that he abhorred his owne inheritance Now experience sheweth that a plague is both a generall and an extraordinary judgement Generall it is for it useth to spread farre and neare from person to person from house to house from street to street from towne to towne from city to city and it taketh away all of all sorts young old male female weake strong meane ones great ones c. Extraordinary it is because the immediate hand of God in sending it in increasing it in lessening it in taking it away is more conspicuously discerned then in other judgements It is observable to this purpose that when David chose the plague he thus expresseth his mind i 2 Sam. 24. 14. Let us fall now into the hand of the Lord. §. 49. Of afflictions as effects of wrath or love Quest ARe not diseases and other kinds of judgements somtimes sent for triall and for other like ends which are demonstrations of the wisdome love and care of God towards his people as well as in wrath and vengeance to destroy them Answ We must distinguish 1. Betwixt particular or private afflictions and general or publike 2. Betwixt kinds of publike and generall afflictions 3. Betwixt the persons on whom calamities are brought being of different dispositions though they be mixed together in the same place for co-habition 4.
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
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
accessary thereto and in that respect are visited for them As the vertues of predecessors descend to their posterity as Davids and others so the wickednesse of sinners shall fall upon their posterity if their children and childrens children do the like things In Iosiahs dayes c 2 King 23. 2 c. though he himselfe did what lay in him to redresse the remainder of his fore-fathers abominations yet d Ier. 3. 6. 10. the people were not thorowly reformed e 2 King 23. 26. That therefore which is noted of Gods remembring Manassehs abominations in Iosiahs daies was not in regard of Iosiah for it is said that f 2 King 22. 20. he should be gathered into his grave in Deus non exaudiet Moysen aut Samuelem quoniam consummata sunt scelera populi delinquentis Hier. Comment l. 3. in Hier. 15. peace but it was in regard of the people who continued to cleave to the sinnes of Manasseh notwithstanding all the care that Iosiah tooke for an universall reformation For God will not accept the intercession of his best Saints when the wickednesse of a sinfull nation is full and in that kind perfected As for Sauls sinne 1. David had not redressed it as he might and should have done The slaying of the Gibeonites was a publique fact and that against a publique agreement and oath so as David could not be ignorant thereof He might therefore and ought to have enquired of the remnant of the Gibeonites what satisfaction he should make as he did being put in mind of Sauls sinne by Divine oracle 2. It may be thought that the people had their hand as accessaries in slaying the Gibeonites For it is said that d 2 Sam. 21. 2. Saul sought to slay the Gibeonites in his zeale to the children of Israel and Iudah They therefore are justly punished with this famine 3. Sauls sonnes were a wicked of-spring of a wicked stocke and retained their fathers evill disposition For Sauls house is stiled e 1. a bloudy house Vnder his house his children are comprised The Lord therefore purposing to root out all his posterity taketh this just occasion And by this meanes Davids fact in rooting them out is more justified before all the people the envy thereof taken from him and his kingdome the more secured to him and his posterity In hoc Dei Creatoris clementia demonstratur Non enim truculeliae est severitatis ir ā tenere usque ad tertiam quartam generationem sed signum misericordiae paenam differre peccati c. Hier. Comment lib. 5. in Ezek. 18. Herein therefore the clemency of the Creatour is manifested for it is not a part of severity and cruelty to withhold wrath till the third and fourth generation but a signe of mercy to deferre the punishment of sinne For when he saith The Lord God mercifull and gracious long-suffering and abundant in goodnesse and addeth visiting the iniquity of the fathers upon the children and upon the childrens children he sheweth that he is of such compassion that he doth not presently punish but defers the execution of punishment §. 14. Of mis-judging a profession by outward judgements IT being so evident that famines befall pious polities it Audlant qui temerè incircū spectè loquuntur divinant dicentes quoniam quispia madvenit sames facta Ecce etiam in adtētu justi fames c. Chrys Hom. 32. in Gen. 12. must needs be a perverse ground of censure to question a Religion and the truth thereof by reason of such an event Was there any true Church in the world but the Church of the Iewes while that politie stood Yet was there no externall judgement from which that was not exempted A Religion may be sound and good though the Professours thereof thorow their unworthy walking pull many judgements upon their owne heads a 1 Cor. 11. 30. The Church of Corinth in the Primitive and purest time thereof provoked God to judge them in this world Yet was the Religion which they professed taught them by an Apostle the Religion I say not their abuse therof There is a better touch-stōe to try the truth of Religion by then externall events b 1 Pet. 4. 17. Iudgement must begin at the house of God c Pro. 11. 31. The righteous shal be recompenced in the earth Shall then that be accounted no Church where judgements are Or they not righteous who on earth are recompenced Well may we judge that God inflicteth no judgement without a just cause But a false Religion is not the onely cause of judgement Wherefore neither judge other Churches in their Religion because of famine plague or other like judgements befall them nor thinke the worse of thine owne profession especially when thou hast evidences of the correspondency thereof to Gods Word for such causes §. 15. Of duties which judgements under pious Princes require WOrthy directions are affoorded even to pious Governours and their people by this publique judgement which God laid on Israel in Davids time Governours must therefore 1. Make the best enquiry they can into former times and take notice of such publique crying sinnes as have beene committed and not expiated either by any publique judgement on Gods part or by any publique humiliation and satisfaction on peoples part Such sins are treasured up Vengeance may be executed for them in succeeding times Successours therefore ought to do what lieth in their power to make an attonement in such cases 2. Be carefull over their people to keepe them in good order That as they themselves professe affect and maintaine true Religion so their subjects may subject themselves thereto and shew forth the power thereof Not common A Principibus non requiruntur opera tantum trita vulgaria sed ut sapiāt alijs ut vivant alijs ut illis praeluccant omni virtutum genere Martyr Comment in 2 Sam. 21. 17. and ordinary works onely are required of Governours but that they be wise for others live for others and shine out to them in every kind of vertue Otherwise the sinnes of subjects notwithstanding the piety of their Governours may pull downe publique vengeance As for people under pious Governours 1. They may not be secure and carelesse much lesse dissolute and licentious because they have such Governours as if no judgements could fall on a land in the time of good Governours God hath many wayes to punish such people even in such times As by inflicting such judgements as prove greater plagues to the common people then to their Governours as this famine was For famine for the most part lieth most heavy on the meaner sort Or by giving over their Governours to commit such sinnes as will pull downe publique judgements as he gave over David or by taking away their Governours as he tooke away Iosiah 2 Sam. 24. 1. 2 King 23. 26 29. and then powring out the vials of his indignation 2. They must
rest she reserved covered Presently came the seditious smelling the sent of that execrable meat threatning presently to kill her except she forthwith brought some of that unto them which she had prepared Then she answered that she had reserved a good portion thereof for them and presently uncovered that part of her sonne which she had left uneaten at which sight they trembled and a horrour fell upon them But the woman said this is truly my sonne and my doing eat you of it for I my selfe have eaten thereof Be not more effeminate then a woman nor more mercifull then a mother If Religion make you refuse this my sacrifice I have already eaten of it and will eate the rest Then the seditious departed hereat onely trembling and scarcely permitting this meate to the mother Presently the report of this hainous crime was bruited all about the City and every man having before his eyes this excerable fact trembled as though himselfe had done it And now all that were vexed with this famine Chrys advers vitup vitae monast l. 1. Euseb Hist Eccles l. 3. c. 6. Niceph. Hist Eccles l 3 c 7. hastned their owne deaths and he was accounted happy that died before he felt this famine This history of a mothers eating her own child is related also by Chrysostome Eusebius Nicephorus and other ancients §. 25. Of extremity of famine where were no invasions of enemies nor sieges but immediately from Gods hand TO the fore-mentioned extremity of famine caused in Ierusalem by reason of enemies blocking them up it will not be unseasonable to adde a relation out of our Ecclesiasticall histories of extreme famine where were no enemies that we who perhaps do by reason of our long continued peace thinke our selves secure enough from feare of enemies may notwithstanding feare Gods more immediate revenging hand even by famine now beginning after that the plague is mitigated The history is this The inhabitants of the cities of Maximinus sore pined away with famine and pestilence so that one measure of Euseb Eccles Hist l 9. c. 8. Niceph. Eccles Hist l. 7. c 28. Famine and Plague together wheat was sold for two thousand and fifty Attiques An infinite number died throughout the Cities but more throughout the countries and villages so that now the sundry and ancient demaines of husbandmen were in a manner quite done away for that all suddenly through want of food and grievous malady of the Pestilence were perished Many therefore sought to sell unto the wealthier sort for most Dearest things sold for slender food slender food the dearest things they enjoyed Others selling their possessions by peeces fell at length into the miserable perill of extreme poverty others gnawing the small shreded tops of greene grasse and withall confusedly feeding on certaine venomous herbes used them for food whereby Vnwholsome things eaten Noble women forced to beg the healthy constitution of the body was perished and turned to poison Diverse noble women throughout the cities driven to extreme need and necessity went a begging into the country shewing forth by their reverend countenance and more gorgeous apparell an example of that ancient and free manner of feeding Certaine others whose strength was dried up tottering to and fro nodding and sliding much like carved pictures without life being not able to stand sell downe flat in the midst of the streets groveling upon the ground with their faces upward and stretched out armes making humble supplication that some one would reach them a little peece of bread and thus lying in extremity ready to yeeld up the ghost cried out that they were hungry Cries of the starved being onely able to utter these words Others which seemed to be of the wealthier sort amazed at the multitude of beggers after they had distributed infinitely they put on an unmercifull Famine makes unmercifull and sturdy mind fearing least they should shortly suffer the like need with them that craved Wherefore in Dead lie in streets the midst of the market place and throughout narrow lanes the dead and bare carcasses lay many dayes unburied and cast along which yeelded a miserable spectacle to the beholders Yea many became food unto dogs for which cause chiefly Men food for dogs such as lived turned themselves to kill dogs fearing least they should become mad and turne themselves to teare in peeces and devoure men And no lesse truly did the plague Plague kils such as are kept from famine spoile every house and age but specially devouring them whom famine through want of food could not destroy Therefore the rich the Princes the Presidents and many of the Magistrates as fit people for a pestilent disease because they were not pinched with penury suffered a sharpe and most swift death All sounded of lamentation throughout every narrow lane the market places and streets There was nothing to be seene but weeping together with their wonted pipes and the rest of Minstress noise Death after this waging battell with double armour to wit with famine and pestilence destroyed in short space whole families §. 26. Of famines in England TO other instances of great famines let me adde such as have hapned in England that therby we may the better discern what we in this our owne country are subject unto In King William the Conquerours daies there was such a Stow in his generall Chrō of Engl. In the 5. yeare of W. Conq. 1069. dearth thorow all England especially thorow Northumberland and the countries next adjoyning that men were faine to eate horse-flesh cats dogs and mans flesh For all the land that lay betwixt Durham and Yorke lay waste without Inhabitants and people to till the ground for the space of nine yeares except onely the territory of Beverlake In King Henry the thirds raigne was a great dearth and pestilence so that many poore folks died for want of victuals Ibid. H. 3. 18. 1234. Vermine in corne hoorded up in time of dearth and the rich men were striken with covetousnesse that they would not relieve them Amongst these is to be noted Walter Grey Arch-Bishop of Yorke whose corne being five yeares old doubting the same to be destroyed by vermine he commanded to deliver it to the husbandmen that dwelt in his mannours upon condition to pay as much new corne after harvest and would give none to the poore for Gods sake But when men came to a great stack of corne nigh to the towne of Ripon belonging to the said Arch-bishop there appeared in the sheaves all over the heads of wormes serpents and toads And the Bailiffes were forced to build an high wall round about the corne and then to set it on fire least the venomous wormes should have gone out and poysoned the corne in other places In King Edward the second his daies a great dearth increased Ibid. Edw. 2. 9. 1315. Dearth thorow abundance of raine in harvest Horses dogs children men eaten through the abundance
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
food destroy the inhabitants of a land enemies will forbeare to invade it especially if they be not able to bring with them provision enough for horse and man to so remote a place fearing least they and their cattell be all starved Thus these two judgements may be some meanes to avert warre But warre ordinarily causeth plague and famine These Lev. 26. 25 26. Ier. 14. 12. Ezek. 6. 11. three Sword Pestilence Famine are very oft joyned together and for the most part Sword is put in the first place as the cause of the other two Plagues oft arise from multitudes of people thwacked together from noisome savours from want of cleane shiftings from unwholsome food from infected aire and other like causes which are ordinarily occasioned by warre especially when people are by enemies blocked up and have not liberty to goe abroad and to provide for themselves In Ierusalem when it was besieged by the Babylonians Ier. 21. 6 7. there was a great pestilence and much famine but much greater * * * Ioseph de Bello Iud. l. 6. c. 11. when it was besieged by the Romanes The first great plague that was in Queene Elizabeths daies was brought into England by the souldiers that came from Stow in his generall Chron. of Engl. an 4. Eliz. New haven that was somwhile besieged and after taken by the enemy Of famine caused by warre see Dearths Death on 2 Sam. 21. 1. § 22. 24. If warre be an usuall occasion of plague and famine it must needs be the greatest of them and if of them surely the greatest of other judgements §. 89. Of delighting in warre II. NO true Christian can or may delight in warre He may b b b §. 17 18. on just cause wage warre but there is a great difference betwixt the doing of a thing and delight therein God doth afflict and grieve children of men but not c c c Lam 3. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex corde suo from his heart willingly Iudgement is d d d Isa 38. 21 his strange worke his strange act So ought warre to be unto Christians A true Christians heart is possessed with true charity But charity delighteth not in spoiles in wounds in paines and tortures in bloud of men nor in any other evils that warre ordinarily causeth They are therefore destitute of true Christian charity and in that respect no true Christians that simply desire warre that without just and urgent cause raise warre that with delight enbroile themselves therein They are worse then savages yea then savage beasts Though the Lord made many of the Heathen his rod to correct his people yet because they delighted in shedding bloud the Lord brought heavy judgements upon them as on Ashur Isa 10. 5 c. on Babylon Isa 14. 4 c. Ier. 50. 23 24. Hab. 2. 7 8. on Mount Seir Ezek. 35. 5 6. Yea also upon the house of Iehu who destroyed the stocke of Ahab Hos 1. 4. §. 90. Of Christians backwardnesse to warre III. CHristians ought to be very backward to warre The evils thereof are ordinarily so many as they should make a Christian trie all other faire meanes for retaining or recovering his owne and for preventing or redressing wrongs then by warre to seeke the accomplishing of his desire Christians should be affected to warre as the Apostle would have them to law 1 Cor. 6. 1 c. They ought not to use it but in the last place after all other good meanes have beene used as a desperate remedy when no other remedy will serve the turne Vrgent necessity should force Christians to warre The evill effects of warre cannot but be very grievous to a true Christian soule How then may he be forward to that which causeth such evill effects See the caution even for just warres before given in the latter end of § 18. §. 91. Of circumspection in waging warre IIII. GReat circumspection must be used in waging war Many evils ordinarily arising from warre if men be not watchfull over themselves pride wrath revenge cruelty and many other corruptions whereunto our nature is much prone will soone find occasion to display themselves by reason of that power which men gathered together in an army have David a man in a great measure renewed a a a Act. 13. 22. yea a man after Gods owne heart b b b 1 Sam. 25. 22. being accompanied with an army of valiant men upon a discurtesie offered unto him by a churle was so incensed with rage and enflamed with revenge as he vowed and swore to destroy all that pertained to that churlish Nabal before the next morning If such a man by reason of his warlike power was so soone provoked to so great an evill what will not warre provoke others unto especially if they be confident in their power and get any advantages against their enemies Wherfore to prevent the evils of war such as have just occasion of waging war must look to their manner of waging war and lay aside al malice envy wrath revenge desire of bloud cruelty other inhumane passions and continually walk before him carying themselves as in the presence of God ordering all their actions according to the word of God yea and oft looking to God calling upon him and doing such things as in the good successe of them may give them just cause to praise God Thus may we avoid the ordinary evils of warre §. 92. Of warre kept out of a land V. IT is a blessing to have warre kept out of a land Warre being a cause of many evils to have war kept out is to be freed from those many evils This is that case wherof the Psalmist thus saith a a a Psal 144. 15. Happy is that people that is in such a case This was the happinesse of Salomons raigne for b b b 1 Chro. 22 9 God gave him rest from all his enemies round about As a blessing on Iehosaphat and his kingdome it is recorded that c c c 2 Chro. 17. 10 The feare of the Lord fell upon all the kingdome of the lands that were round about Iudah so that they made no warre against Iehosaphat Thrice happy is England in this respect that under the blessed government of Queene Elizabeth King Iames and our now and long may be be our now royall Soveraigne King Charles hath beene preserved from warre the cause of many evills and from the many evills of warre It cannot be denied but that in blessed Queene Elizabeths daies there was much warre and that many attempts were made by enemies abroad and traitors at home to disturbe our Peace extirpate our Religion and ruinate our State but they all turned to the increase of our happinesse in that we are delivered from them all and so preserved from the evils of open hostility and privy conspiracy as those attempts proved thorow the divine providence more glorious and many wayes beneficiall to Soveraigne
congregation and behold the Plague was begun among the people and he put on incēse and made an attonement for the people To demonstrate the Efficacy of the foresaid Remedy it is further related 1. How it was used 2. How in the use of it it proved The Manner of using it is 1. Generally propounded And Aaron tooke as Moses commanded 2. Particularly exemplified In the particular exemplification are expressed 1. The speed made and ranne into the midst of the congregation 2. The reason ratified and behold the Plague was begun among the people 3. The meanes used and he put on incense 4. The thing effected and made an attonement for the people Verse 48. And he stood betweene the dead and the living and the Plague was stayed 5. The Manner of doing it And he stood betweene the dead and the living The proofe of the efficacy of the foresaid remedy in the use thereof is manifested by the Effect following thereon And the Plague was stayed The determinate expression of the judgement is Verse 49. Now they that died in the Plague were foureteene thousand and seven hundred beside them that died about the matter of Korah 1. Manifested by the number of those that died of the Plague 14700. 2. Aggravated by relation to a former judgement beside them that died which is described by one of the principall Persons that pulled that judgement on their owne and on the peoples pates about the matter of Korah §. 2. Of the exposition and observations of NVMB. 16. 44. NVMB. 16. 44. And the Lord spake unto Moses saying THis first particle AND being a copulative knitteth this upon the former History as a consequence justly following thereon Now in the former History the Sinne of the people is laid downe For after that the Lord had manifested his fierce wrath against Korah Dathan and Abiram with those that tooke part with them by causing the earth to swallow up some of them alive and by sending forth a fire to consume other of them the people that saw these fearefull spectacles of Gods vengeance were so farre from feare and trembling as most audaciously and presumptuously they murmured and gathered themselves together against Moses and Aaron as the other who were before destroyed had done Hereby the Lord was provoked to adde to the former judgements the Plague here noted in my text So as they added sinne to sinne and the Lord added Sequentium accessione ad majorem se contemptum peccatum extollit Chrys Hom. 22. ad Pop. judgement to judgement For their sinne therefore the Lord plagued them For by the multiplication of sinne they grew into a greater contempt then before The title here given to God and translated the LORD is Gods proper name a See the Churches Conquest on Exo. 17. 15. §. 72. Iehovah Gods speaking here mentioned implieth an extraordinary manifestation of his mind and that so evidently as a man doth when he speaketh to another and thereby declareth his meaning The Person to whom he spake was b See the Churches Conquest on Exo. 17. 9. §. 9. Moses even he who was made both a Prince and Prophet to that people Three especiall observations are here most remarkeable I. Iudgements are consequents of sinne The inference of this Plague upon the peoples sinne gives evidence hereto II. God foretels what he intends against sinners For Gods speaking here mentioned was a foretelling of that he intended against the rebellious Israelites III. God reveales his mind to his Ministers Moses to whom God here speakes was his Minister His Minister to governe and to instruct his people §. 3. Of judgements as consequents of sinne I. * See §. 2. Malorum in corpore causa est animae nequitia Chrys ad Pop. Hom 46. IVdgements are consequents of sinne Take a view of the judgements recorded in Scripture and you may easily find sinne to be the cause of all The first that ever was inflicted on a creature was a 2 Pet. 2. 4. the casting downe of Angels into hell But these are expresly said to be Angels that sinned b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next was on the Serpent to whom the Lord thus said c Gen. 3. 14. Because thou hast done this thou art cursed In like manner to Adam d 17. Because thou hast eaten c. Cursed c. Thus e 6. 5. the generall deluge of the world the f 18. 20. burning of Sodom and Gomorrah the g Exo. 3. 9. 56. plagues of Egypt h Heb. 3. 17. the judgements in the wildernesse i Iudg 2. 20. in the time of the Iudges and afterwards were all for sinne But not to insist on more particulars in a case so cleare the Wiseman expresly saith k Pro 13. 6. The kinde of Iobs afflictiōs wickednesse overthroweth the sinner He that acknowledgeth this commendeth the justice of God Ob. Sore judgements fell upon Iob yet were they not consequents of sinne Answ 1. Surely Iob was not free from all sinne l 1 King 8. 46. Sancti in medio tribulationis peccata sua consitebantur pro quibus se aigne justè humiliari noverant Aug. Epist 122 ad Victor de afflict piorum For there is no man that sinneth not Before sinne seazed on man he was free from all judgement and as free shall he be when againe he shal be without sinne Therefore Saints in their afflictions have confessed their sinnes for which they knew they were deservedly and justly humbled 2. Distinction must be made betwixt judgements Some are m 1 Pet. 1. 7. Iam. 1. 3. See §. 49. for evidence proofe and exercise of such graces as God hath endued men withall Others are for punishments of sinne and they either n 2 Chro. 33. 12 to bring a sinner to repentance or o Iud. Vers 7. to make him an example of just vengeance The judgements which befell Iob were of the first kinde The judgements intended in the point in hand are of the latter kinde The direct contrariety that is betwixt sinne and Gods purity on the one side and Gods holy jealousie and perfect Why judgements follow sinne hatred of sinne his impartiall justice his truth in executing what he threatneth his care to keepe others from being insected his wisdome in stopping the mouth of such as are punished and the many ill consequences that might follow upon sinnes impunity on the other side as they hold judgements from such as by their impenitency pull them not upon their owne pates so they hasten judgements on notorious sinners §. 4. Of the sinnes that cause judgement 1. p Ios 7. 13. THE charge which God gave to Ioshua when he Search cut cause of judgement and the men of Israel with him fled before the men of Ai to search out and take away from among them the accursed thing affordeth a direction very pertinent to the point in hand which is when we see any judgement