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
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
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
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
live in obedience to the pious lawes that are made by their pious Governours For continuance of Divine blessing upon a land there must be like Governours like Subjects each worthy of other Finally Governours must pray for their subjects and subjects for their Governours that thus one may be heard for another and one keepe judgements from another Otherwise A famine may be in the dayes of David §. 16. Of long continued famine III. * § 2. A Famine may long continue without intermission Here was a famine of three yeares yeare after yeare a 1 King 18. 1. Luk. 4. 25. Iam. 5. 17. In Eliahs time a famine continued three yeares and six moneths b Gen. 41. 30. 45. 6. In Egypt and all the land of Canaan a famine continued seven yeares together c 2 King 8. 1 2. The like was in Israel in Elishaes time In the time of the Iudges a famine continued ten yeares as by probable arguments may be conjectured For d Ruth 1. 2. Elimelech with Naomi his wife went into Moab to sojourn there by reason of a famine in Israel e 6. When Naomi heard that the Lord had visited his people in giving them bread she arose to go into her owne country But from the first comming of her husband into Moab to this her returning she had dwelt f 4. about ten yeares in Moab 1. God suffers famine to lie the longer on men that the smart of his stroake might be the more sensibly felt and Why famine is long cōtinued his judgement not lightly regarded For they who at first thinke nothing of famine supposing that they have store enough laid up till the famine be gone by the long continuance of it are brought to exhaust all their store and when they know not whither to turne their eyes to lift them to God in heaven 2. Mens continuance in sinne many times provoketh the Lord to continue his judgements on them h 1 King 18. 18 While the Israelites continued in Eliahs time to worship Baal the famine continued But i 39 4◠so soone as they acknowledged the Lord to be God raine fell downe from heaven abundantly whereby the famine was removed 3. It is long in famine as in other judgements before men use to seeke after the true cause thereof But they are ready to lay it on this wrong cause or that wrong cause As k 1 King 18. 17 Ahab laid the cause of the famine in his dayes on Eliah and l 2 King 6. 31 Iehoram his sonne on Elisha And m Ier. 44 18. the Iewes in Ieremiahs time on the reformation of their idolatry and n Tertus in Apolog advers Gent c. 40 Cypr. Tract 1. contr Demetr Euseb Eccles Hist lib. 9. cap. 7. the Heathen in the time of the Primitive Churches on Christians Men are more prone to pick out false causes then to search out the true cause It appeares to be long ere David tooke a right course to find out the true cause Three yeares had first passed over But when men have long wearied themselves in searching after false causes and observe by continuance of famine that they misse of the right cause they are forced to take another course and to fly to God for help On this ground faith the Lord I will go and returne to my place till they acknowledge their offence and seeke my face in their affliction they will seeke me early §. 17. Of duties by reason of long famine MVch wisdome may be learned from this kind of Gods dealing with men in long continuing famine as the directions following demonstrate 1. When there is any cause to feare a famine a See §. 5. 6. do what lieth in thee to prevent it and that so much the rather because it may long continue if once it begin Evils that long continue are the more to be feared and if it be possible prevented 2. When a famine is begun b See A Plaister for the Plague on Numb 16. 46. §. 50 51. in the beginning thereof humble thy selfe before God seeke to pacifie his wrath betimes Thus maist thou at least prevent the extremity of famine and move God the sooner to remove it 3. Provide before hand for a long time c Gen. 41. 48. Ioseph sanctus quemadmodum sames in posterum vinceretur provida ordinatione disposuit Amb. Offic. l 3. c. 6. We have herein a worthy patterne in Ioseph Many cities besieged by enemies have been forced to surrender themselves to the enemy for want of laying up sufficient store for a long siege which if they had done the enemie might have been forced to rase his siege before the city were taken 4. In famine possesse thy soule with patience Luke 21. 19. Such judgements as use long to continue require Quamdiu est tempus famis to lerandum est durandum est perseverandum est usque in finem Aug. Enar. in Psal 32. the more patience He that by reason of the extremity of a famine said This evill is of the Lord what should I wait for the Lord any longer 2 King 6. 33. wanted patience Had he waited a little longer he should have had good experience to say d Lam 3. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord. §. 18. Of searching out causes of judgements IIII. * Sec § 2. CAuses of judgements are to be sought out a Ios 7. 13 c. The advice which God himselfe gave to Ioshua when the Israelites fled before the men of Ai tends hereunto So doth this exhortation of the Prophet b Lam. 3. 40. Let us search and try our wayes It was a usuall course with the people of God so to do c Gen. 25. 22. When Rebekah felt children strugling together in her she said Why am I thus d Iudg. 20. 23 27. When the Israelites were twice overthrowne by the Benjamites they both times asked counsell namely about that matter Though Saul were a notorious hypocrite yet herein he imitated the custome of Gods people e 1 Sam. 14. 38 c. in searching out the cause of Gods displeasure The frequent expostulations of Gods people in time of judgements adde further proofe hereto such as these f Exo. 5. 22. Wherefore hast thou so evill entreated this people g 32. 11. Why doth thy wrath waxe hot against thy people h Iudg. 21. 3. Why is this come to passe in Israel i ser 2. 14. Why is Israel spoiled The Psalmes and Prophets are full of such The finding out of the true cause of a judgement is a ready Auferamus malorum sontem omnia morborum sistent fluenta Chrysad Pop. Hom. 46. Sublata causa tollitur effectus way to remove a judgement we find this true in bodily diseases Such physitians as are most skilfull in searching and finding out the cause of a
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
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
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
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 §.
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
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
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
them in points of common equity and policy malice like a thick cloud ariseth before that light and so obscureth and hideth it as no direction can from thence be taken Herein then men offend against the light of nature For the Heathen Philosophers who had no other light accounted that Summa quidem authoritate Philosophi quicquid justum sit id utile etiam esse censent Cic Offic. l. 2. Complex est honestatis semper utilitas utilitatis honestas Amb. Offic l. 3. c. 14. which was just and honest to be profitable and nothing but that Profit is alwaies a companion of honesty and honesty of profit Ob. Were the two sonnes of Iacob who first set upon the Shechemites and slow all the males among them Gen. 34. 25. and Ioshua who went and fought against the Canaanites and utterly destroyed them Ios 12. 7 c. and David who went and smote the Philistines Moabites Edomites Syrians and other nations 2 Sam. 8. were these and others of the people of God-blinded with hatred and whetted on with malice in that they first set upon their enemies Answ 1. All particular actions of such as are otherwise good men are not every way justifiable and imitable Instance that of q q q Gen. 49. 7. Simeon and Levi which their old good father by divine instinct cursed 2. That which those sonnes of Iacob did they did not altogether without cause They did it in r r r Gen. 34. 31. revenge of the dishonour done to their sister But this is not altogether to excuse them For their anger was fierce and their wrath was cruell 3. As for Ioshuaes rooting out of the Canaanites he was How warre justly begun not moved thereto by malice because he did it not of his owne motion but by expresse s s s Ios 1. 1. charge from God himselfe For the Canaanites by their extreme wickednesse had deserved utterly to be rooted out of their land God therefore the supreme Lord over all nations made Ioshua his Minister to execute his just judgement upon them 4. The enemies whom David subdued had before his time done exceeding great wrong to Israel that therefore which he did was partly as a just punishment of their unjust wrongs for lawfull warre is a publique execution of publique justice and partly as a means to secure Israel for the time to come from further wrong These premises duly considered it may truly be said that David never began Nunquam David nisi lacessitus bellum intulit Amb. Offic. lib. 1 cap 35. Deus hoc providit ne David prior illis inferret bellum ne videretur ingratus P. Martyr Comment in 2 Sam. 5. 17. Fories magnanimi sunt habendi non qui faciunt sed qui propulsant injuriam Cic Offic. l. 1. waâ—re but provoked thereto Of the Philistines it is in speciall said that when they heard that David was annointed King over Israel all the Philistines came up to seeke David 2 Sam. 5. 17. that is to prevent David by giving the first on-set and beginning warre For God so ordered it that David should not begin warre against them least he might seeme ungratefull By these answers the difference betwixt warres begun lawfully on just causes and unlawfully and maliciously upon no just ground may be discerned The application of this point especially concerneth Kings Princes States Generalls Captains Souldiers and all such as wage warre to take heed that inward passion hatred malice undue desire of undeserved revenge or any such like unjust and unwarrantable provocation whet them not on to begin warre They are to be accounted truly valorous The issue of unjust war begun and magnanimous not who offer but who protect from wrong I shall afterwards § 18. have occasion to treat of the just causes of lawfull warre In the meane let notice be taken of the ill successe that such warres have Not to insist on this of Amalek or of other malicious enemies of the Church let the wofull issue of Iosiah his going to fight 2 Chro. 35. 20 c. against Necho King of Egypt without any just cause on Nechoes part be noted If God punished this fault so severely in such a worthy such a beloved one as Iosiah was who not in hatred or malice but upon rash suspicion and unadvised policy went out and fought against Necho how can they whom malice sets on worke in like cases looke to escape the revenging hand of a just God Behold the righteous shal be recompenced in the earth much more the wicked and the sinner Pro. 11. 31. §. 5. Of the title Israel Cum Dco invaleseens est in terpretatio Israelis Tertul advers Marcion l. 4. III. THe party assaulted was Israel Israel was a name given to Abrahams grand-child who was first called Iacob But in memory of his stedfast faith whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b compâ—nituo ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dei nut qui principalem potentiam obtinuit à Deo he is said to prevaile with God who wrestled with him hee was called Israel Genesis 32. 28. The word is compounded of two words the one signifieth to obtaine principality or to prevaile the other is the name of God so as it signifieth as the Holy Ghost himselfe expoundeth it a Prince that hath power with God So doth the Prophet c c c Hos 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principent se gessit cum Deo Hosea also expound the meaning of this word for in relation to this name Israel he saith of him that was so called He had power with God or he behaved himselfe princely with God This being a title of much honour and a name which gave evidence of Gods great favour to him and of his strong faith in God It was first given to d d d Gen. 32. 28. Iacob himselfe 2. To an e e e 33 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Deus Israelis Vel ut Trem. Iun. sic Altare Dei sortis Dei Israelis altar that Iacob built to God which was called God the God of Israel or as some by inserting the word altar expound it thus The altar of the strong God the God of Israel 3. To all the Posterity of IacoÌ„b who as they are called f f f Gen 32. 32. The children of Israel so also are they called g g g 47. 27. 48. 20. Israel And this name was in common given to all the twelve Tribes that descended from the twelve sonnes of Iacob till the Tribe of Iudah together with the Tribe of Benjamin that bordered next to Iudah and lay part within him grew so populous and so potent as it got a peculiar name to it selfe which was h h h 1 Sam. 18. 16. 2 Sam. 5. 5. Iudah and the other ten Tribes retained this name Israel This
c. 74. meanes be used to move enemies voluntarily to do what is just and equall The advice which the Apostle giveth about going to law 1 Cor. 6. 1 c. may fitly be applied to going to warre We have good patternes herein not onely in the Israelites towards their brethren Ios 22. 13. Iudg. 20. 12 13. but also in Iephthah towards the Ammonites Iudg. 11. 12. Yea the directions given in the Law tend much to this purpose Deut. 20. 10 c. This caution observed in faith may men on the forenamed grounds wage warre But if nothing besides the motion of unreasonable passion and anger or ambition and vaine-glory or desire of any earthly possession whatsoever do provoke men to warre surely for these causes it is not safe to kill or to be killed Souldiers were of old gravely and justly reproved for undertaking combats in such cases §. 19. Of souldiers encouragement in just warre THat which hath beene delivered of the lawfulnesse of warre cannot but afford matter of much comfort and courage to such as are called to just warre They may on this ground go in faith with much confidence cheerfully and couragiously If there be peace betwixt God and their own soules if they have truly repented of all their sinnes if their persons be justified as well as their cause warranted they may not onely call upon God and that in faith for his assistance and blessing and depend on him for the same but also undauntedly meet death in the mid-way and comfortably commend their soules into Gods hands What need he in Quid vel vivens vel morieus metuat cui vivere Christus est mori lucrum Bern. ad Mil. Temp c. 1. Eisihosies nos perimant nullum tamen ad animas periculum migrat neque salutem illam sempiternam violare possunt Chrys Hom. 7. in 1 Tim. 2. life or death feare to whom to live is Christ and to die is gaine Phil. 1. 21. Though enemies destroy the body yet no danger comes thereby to the soule neither can they impeach eternall salvation There is much comfort in breathing out our last breath in Gods work It is a kind of Martyrdome For a souldier to die in the field in a good cause it is as for a Preacher to die in a pulpit Vpon the cautions before noted this assuredly wil be the issue If a souldier get the day or otherwise escape with his life they that set him on work are too too ungratefull if they do not abundantly reward him Herein if man faile assuredly the righteous Lord will not faile For whatsoeuer good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6. 8. In particular The Lord will certainly make them a sure house that fight the battels of the Lord 1 Sam. 25. 28. If Quà m gloriosi revertuntur victores de praelio quà m beati moriuntur Martyres in praelio Bern. loc citat in this worke of the Lord in his warre he be slaine his soule shal be more then a conquerour triumphing in heaven over all sorts of enemies They may therefore be secure O how gloriously do such with victory returne from war how blessedly do such as Martyrs die in battell §. 20. Of opposing violence to violence VI. * * * Sec § 9. VIolence may be resisted with violence If any course may be accounted violent surely war is one of those courses To omit the * * * §. 13. Lex talionis fore-mentioned proofes for the warrant of warre a a a Deut 19. 21. Exo. 21. 23 24 25. the law of requiting like for like maketh much to this purpose Thus dealt b b b 1 Sam. 15. 33. Samuel with Agag when he said to him As thy sword hath made women childlesse so shall thy mother be childlesse among women So dealt c c c Iudg 1. 6 7. Iudah with Adonibezek whose thumbs and great toes they cut off for so had he dealt with 70 Kings Many like evidences are recorded and justified in holy writ Thus are violent cruell and hard-hearted men by a sensible demonstration brought to see their perverse and mischievous disposition As the fore-named Adonibezek confesseth saying As I have done so the Lord hath requited me Ob. How can this resisting of violence with violence stand with those Christian principles Resist not evill Recompence to no man evill for evill Avenge not your selves Quid est non reddere malum pro malo nist abhorrereab ulcisâ—eÌ„di libidine Quid est accepta iniuria ignoscere malle quam persequi c. Aug. Macellino Epist 5. Hoc fit ut vincatur bono malus immo in homine malo vincatur bogo malum Ibid. Vide Aug. contr Faust Manich l. 22. c. 76. Mat. 5. 39. Rom. 12. 17 19. Answ 1. The resisting of violence here intended is a publique execution of justice but that which Christ forbiddeth is private revenge The latter phrase avenge not your selves is an exposition of the former 2. Christs words are to be taken comparatively thus A Christian must be so farre from revenge as rather suffer a double wrong 3. They imply a readinesse to forgive againe and againe 4. They import a Christian vertue of overcomming evill with goodnesse and patience Rom. 12. 21. Learne wisely to discerne betwixt persons and cases thorowly sift and examine your owne passions let your hearts be seasoned with a true feare of God and love of man let it be enflamed with a zeale of Gods glory set good ends before you and aime at them be well instructed in the meanes whereby you may attaine to those ends and then take courage and resolution to your selves Deale with wicked men as wicked men are to be dealt withall fight against them that fight against you with the froward shew your selves froward as the Lord himselfe doth despise them that despise you shew as much scorne of them as Psal 18. 26. 1 Sam. 2. 30. they can do of you This is to answer a foole according to his folly and to keep him from being proud in his own conceipt Pro. 26. 5. from insulting over you and from taking advantage against you There be times occasions when mischievous enemies are not to be yeelded unto no not an haires breadth By opposing undaunted courage against their stout boldnesse they may be beaten at their owne weapon §. 21. Of using meanes VII * * * Sec §. 9. APproved meanes are to be used for attaining our desired ends The parables which our Lord useth about providing that which may be sufficient for an intended building and about casting how to meet an enemy that is comming against him Luke 14. 28 c. give good evidence to the truth of this point Wherefore such Saints as have beene guided by the Spirit of God even in those wars whereabout God himselfe hath sent them and to which he hath given assurance of victory have been carefull
generall inference thereupon So that we we Christians that live so many yeares after Ioshuaes time we may boldly say the Lord is my helper I will not feare c. Heb. 13. 5 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei quibus regitur administratur totus hic mundus non obstupescit obruiturque miraculis Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit dorsum ponimus ad artificem qui fecit Ibid. works of God to be done for us that of old were done for others yet the generals we may and ought to believe that that God which provided for and delivered of old such as trusted in him is still able and willing to provide for and deliver such as now trust in him These generals expect from God As for the means and manner of doing it referre them to his wisdome He ever remaineth the same God as in his power so in his will affection and compassion towards such as trust in him He can by sundry means bring things to the same issue If thorowly and advisedly the usuall works of God were considered even those whereby the whole world is ruled and governed who would not be astonished even as at miracles and by the miraculousnesse of them be strengthened in faith But many turning their faces to the works that are done turne their backes to him that did them Whence it comes to passe that neither God hath the glory which belongs to him nor man that profit which otherwise he might reape from the works of God Gather now ye that trust in the Lord gather what evidences Observe Gods former works ye can by Gods former works of his power and will Oft meditate thereon plead them in prayer before God In your catalogue of Gods former works be sure you leave not out such as are done in your daies and to your selves in particular whereof upon experimentall evidence you may say to God marvellous are thy works and that my soule knoweth Psal 139. 14. right well The works which were brought to Moses his mind by holding up this rod were such as were done in his daies before his eyes by his ministry Such works as are done in our daies and to our selves make the deepest impression and have the most effectuall and mighty operation Such were they whereby Iacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith Though we have not such a visible signe of Gods former works as this rod was which Moses held up yet we have as good and sure staies for our faith to rest upon For we have Gods works recorded in Gods Word a Word of truth And we may say as the Psalmist doth We have heard with our eares O God our fathers have told us Psal 44. 1. what works thou diddest in their daies in the times of old And God hath in our dayes and before our eyes done such works as give us sufficient ground to trust in him We have memories to retaine them We have minds to meditate on them We may if we will register and record them What could Moses his rod do more then al these Though we want that externall signe yet we have the substance And by a right use of what we have our faith in God may be strengthened as Moses was by the use of this rod. Ruminate therfore on Gods bringing in the Gospell in King Henry the 8 daies On establishing it in King Edward the 6 daies On the courage comfort and constancy that he gave to Martyrs in Queene Maries daies On the restoring of the Gospell in blessed Queene Elizabeths daies On the many victories then given especially in 88. On the many deliverances from Papists treasons especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God and thereby shalt thou find much vigour infused into thy faith Withall well note the promises of God For this rod which Moses tooke up to the hill was a signe of Gods promise Take this rod in thine hand saith God wherewith Exo. 4. 17. thou shalt do signes Gods promises are the most proper ground-worke of faith as I have * * * The whole Armour of God on Eph. 6 16. Treat 2. Part. 6 § 71 c. elswhere shewed §. 34. Of the benefit of a perswasion of others prayers VIII * * * See §. 26. PErswasion of others prayers addeth much courage in dangerous imployments This was one reason why a a a Num. 10. 9. God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people that by that signe his people might be assured of the Priests prayers and be thereby the more encouraged b b b 2 Chro. 13. 14 Thus were the people in Abijahs time much encouraged This questionlesse was the reason why c c c Iudg. 4. 8. Barak was so importunate to have Deborah go with him to the warre Her sex might make him thinke that she was not fit to lead an army or to fight But he knowing her to be a Prophetesse did also know that her prayers would be availeable with the Lord and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them Did not this perswasion encourage him who speaking of his troubles said d d d Phil. 1. 19. I know that this shall turne to my salvation thorow your prayer Gods people being acquainted with Gods Word thereby know that God is the fountaine of all blessing and that prayer is the means of receiving all needfull blessing from him and that the prayers of others are availeable with God Muliùm valent preces in communi multorum Hier. Commēt in Rom. 15. as well as their owne and that when others prayers are joyned with theirs they are so much the more powerfull How can they then but be the more incouraged by their perswasion of others prayers for them Of craving others prayers See The whole Armour of God on Eph. 6. 19. Treat 3 §. 137. Good cause there is for this very cause when any go about any weighty difficult or dangerous worke or when they are in any dangers or feares to crave the prayers of such as they count faithfull as e e e 2 King 19. 4. Hezekiah did of Isayah And for them of whom this duty is desired by solemne promise to bind themselves to do it as f f f 1 Sam. 12. 23. Samuel did that so they who desire it may have the more cause to believe that it shall be performed And if the worke enterprised be publique meet it is that a fast be proclaimed and publique prayers enjoyned for their good successe By these publique prayers more notice may be taken of the many prayers that by many persons are
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to
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
conclude when the cause of warre is just the danger or conquest of a Christian is to be ballanced by the affection of the heart not by the issue of warre The issue of the combate can not be ill where the cause of the combatant is good as the Ex cordis affectu non belli eventu pensatur vel periculum vel victoria Christiani Si bona suerit causa pugnantis pugnae exitus malus esse non peterit sicut nec bonus judicabitur finis ubi causa non bona intentio non recta praecesserit Si in voluntate alterum occidendi te potius occidi contigerit moreris homicida Quod si praevalâ—s voluntate superandi vel vindicandi fortè occidis hominem vivis bomicida Non autem expedit sive vivo sive mortuo sive victori sive victo esse homicidam Infoelix victoria quae superans hominem succumbis vitio Bern ad Mil. TeÌ„p c. 1 issue may not be accounted good when a good cause and right intention hath not gone before If with a mind of slaying men thou art kild thou diest a murtherer But if thou prevailest and in desire of conquest and revenge thou slayest another thou livest a murtherer But it becomes not a Christian whether he live or die be a conquerer or be conquered to be a murtherer Vnhappy is that victory where a conquerer of man is conquered by sin §. 48. Of the interpretation and resolution of the twelfth Verse EXOD. XVII XII But Moses hands were heavy and they tooke a stone and put it under him and he sate thereon and Aaron and Hur staid up his hands the one on the one side and the other on the other side and his hands were steddy unto the going downe of the sun THe performance of Moses promise generally propounded in the tenth verse is here more distinctly exemplified Where first the cause of Moses letting downe his hands whereof a a a Vers 11. before is thus expressed Moses hands were heavy b b b Vers 11. When he spake of holding up he used the singular number hand but here making mention of his heavinesse he useth the plurall number hands whereby we are given to understand that first Moses lift up one hand and that waxing weary he took the rod in the other hand and lift up that and so continued to change from hand to hand til both hands were weary The wearines of Moses hands is set out by the heavines of them For if a mans hand be held up long and steddily without stirring it will waxe numne by reason of want of bloud and coldnesse of that bloud which is That spirit which quickneth the members of a mans body is in the blood blood failing or waxing cold the member for want of spirit and the vigour thereof becomes heavy as by experience we may observe in dead corps and heavinesse of a mans hands makes him weary in holding them up Wearinesse then which is an humane infirmity was the cause of Moses letting down his hands whereby as by an outward signe the weaknesse of his faith and fainting of his soule and spirit is set out as was noted c c c § 42. before To helpe Moses infirmity Aaron and Hur finding a great stone the best meanes that in that place they could find for Moses ease they bring it to the place where he stood and so set it as he might conveniently sit upon it and continue the better to hold up the rod of God the stone was like one of them which Ioshua caused to be set in Iordan a massie Ios 4. 9. stone The same title is given to them and this That which some alledge as the end of laying this stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses that he might rest his elbow on it can not well stand with this clause following in the text and he sate thereon As for means to settle his hand and to make it the more steddy it is added And Aaron and Hur staid up his hands They put their hands under his elbow and by their armes the one on the one side the other on the other side kept his hands that they could not sway aside one way or other By this externall assistance and supportance of Moses hands in regard of his bodily weaknesse their joyning of spirits with his their mutuall faithfull prayers are signified Such helpe did the fore-mentioned assistance bring to Moses as his hands which were before so heavy and feeble as he was forced to let them fall remained steddy and that not for an houre or two but all the day even untill the going downe of the sun which implieth that his spirit was so revived by their mutuall and joynt prayers as with much alacrity and great ardency he continued to pray all the day long Here then is declared The benefit of mutuall prayer More distinctly here is offered to our consideration 1. The Need thereof The Helpe thereof The Need is 1. Expressed in these words Moses hands were heavy 2. Exemplified by the means used to supply that Need. The Means were of two sorts 1. One for his Body 2. Another for his Hand The Meanes for his body was a stone In setting downe hereof is noted 1. How it was prepared 2. How it was used The Preparation is noted in two actions 1. They tooke a stone 2. They put it under him The use of it is in this phrase He sate thereon In setting downe the means for his hand is shewed 1. What was done Aaron and Hur staid up his hands 2. How it was done The one on the one side the other on the other The helpe received hereby was perseverance and that so long as was need Here then we have 1. The vigour which Moses received His hands were steddy 2. The continuance thereof Vntill the going downe of the sunne The weaknesse here manifested in Moses giveth instance that The best Saints are subject to dulnesse in pious duties Hereof before in § 45. The means used to support him in this his weaknesse and the benefit received thereby is here especially to be insisted upon Of the Persons here assistant to Moses which were Aaron and Hur sufficient hath beene spoken § 38 39 40. 1. The notice and care that Aaron and Hur tooke of and about Moses weaknesse gives proofe that I. Due consideration is to be taken of one anothers weakenesse 2. The means which they use in taking a stone and putting it under him sheweth that II. All good meanes must be used to support our brothers weaknesse 3. Moses manner of using the means he sate upon the stone being a gesture not very proper to prayer yeelds example that III. Mans weaknesse gaineth dispensation for circumstances in divine matters 4. The Action of Aaron and Hur who stayed up Moses hands affords evidence that IIII. We must be are one anothers burdens 5. The Manner of doing it One on the one side the other on
The successe expressed by Ioshua's discomfiting the enemy sheweth that this warre was prosperous And in Scripture the successe which God gave to his Church of old is recorded to shew what his Church in succeeding ages may in like cases expect III. They that first begin warre may have the worst in warre For Amalek first began and Amalek was discomfited IIII. Accessaries make themselves liable to the judgement that falls on the Principall For the people even they that tooke part with Amalek are destroyed as well as Amalek V. Enemies in warre may lawfully be slaine For this expression of the instrument wherewith they were discomfited with the edge of the sword sheweth that they were slain and that which was here done by Ioshua was lawfully done God approved it §. 56. Of attributing successe in warre to Generals I. * * * See §. 55. THe issue of war is especially attributed to Generals a a a Gen. 14. 19. Melchizedek blessed Abraham onely for the victory which he with his confederates obtained The many and great conquests which were made under b b b Ios 10 41. Ioshua and c c c 2 Sam 8. 1 c David are attributed to them alone Many more like instances might be given out of sacred writ and other histories The pompous triumphs which Generals made among the Graecians Romans and other nations give evidence hereunto The prowesse courage wisdome and other like warlike What depends on good Generals vertues of Generals and Commanders make much under the divine providence to the obtaining of victory The marshalling of the army dependeth wholly on their direction They at their discretion cause alarms or retraits to be sounded By their example by their encouragements or discouragements the whole army is much animated or daunted Hence is it that a good Generall is accounted d d d 2 Sam. 18. 3. Chabâ—ias solebat dicere terribiliorem esse cervorum exercitum Leone duce quam Leonum agmen ducente Cervo Plut. in Apotheg worth ten thousand others The name of an experienced and victorious Generall hath oft frighted the enemies Yea it is said that an army of Staggs whose Generall is a Lion is better then an army of Lions whose Generall is a Stagge We read therefore that after God had raised up a Iudge to deliver Israel and that the Iudge had given proofe of his valour e e e Iudg. 3. 11 30 8. 28. the land had rest all his daies whereby is implied that the enemy durst not take up armes against him Terrible was the name of Ioshua to the Canaanites of David to the Philistines of Iehu to the Achabites of Hazael to the Israelites of the Machabites to the Nations of Achilles to the Trojans of Hector to the Graecians of Cyrus to the Babylonians of Alexander to the Persians of Epaminondas to the Macedonians of the Scipioes to the Carthaginians of Hanibal to the Romans of Caesar to the Gauls of Scanderbeg to the Turks of the Black Prince to the French and so of other valiant Generals to their enemies Generals in this respect have more then ordinary need of wisdome watchfulnesse prowesse justice temperance industry What requisite for good Generals and other like warlike vertues Yea also of all others it behoveth them to be at peace with God to have faith in him as g g g Heb. 11. 32. Ioshua Gedeon Baruk Sampson Iephte David and other pious and victorious Generals had For so great matters lying on them as hath before beene noted so much being expected from them and so much attributed to them in case the battels which under them are fought have good successe great reason that they especially be fitted with all things that as means may produce a good issue It is also an especiall point of prudence for Princes and Military exercises to be maintained States to maintaine Artilery and Military exercises not onely in time of warre but at all other times though never so peaceable that so men might be fitted to be Generals and Vsus magister optimus Cic. pro C. Rab. Spartanorum resp tanti habebatur apud singulas nationes ut non classem non militem non aurum ab ea peterent sed unum Spartanorum ducem quo accepto se tutos arbitrabantur Patric de regn lib. 1. tit 13. other Commanders in armies Continuall exercise is an especiall helpe hereunto For Vse makes ready and expert It is the best master that can be The State of the Spartans gave good proofe hereof For thereupon they were so highly accounted of by all nations as they would not desire of them shipping souldiers coine or any such like provision but a Spartan Captaine which if they obtained they thought themselves safe But of these Artilery exercises I have * * * The Dignity of Chivalry elswhere more largely spoken §. 57. Of the successe of warre well waged II. * * * See §. 55. David nunquam nisi consulto Domino bellumadorsus est Ideo in omnibus victor praelijs Ambr. Offic. lib. 1. cap 35. Vnlawfull wars unprofperous LAwfull warre well waged proves prosperous Many many instances out of holy writ may be produced for proofe of the truth hereof but not one I dare boldly say to the contrary We do indeed oft read of many wars wherein the better have had the worse and the wicked have devoured men more righteous them themselves But it hath been either because those better have undertaken warres not warrantable or els not well waged the same The warre which Iehosaphat undertooke with Ahab was not warrantable For beside that b b b 2 Chro. 19. 2. He should not have helped the ungodly c c c 18. 14 c. a Prophet foretold him that God liked not that warre d d d 35. 20 c. Lawfull wars not wel waged The warre also that Iosiah undertooke against Pharaoh Nechoh was unlawfull For Nechoh intended no evill against him No marvell therefore that the warre of the one and other though otherwise they were good men was unprosperous The like may be said of the batteli betwixt Amaziah and Ioash wherein Amaziah who in meere pride without just cause provoked Ioash to fight was overthrowne But e e e Ios 7. 10 c. the warre which Ioshua waged against the men of Ai though lawfull in the kind of it was not well ordered because he did not before he entred the field search his army to see whether any accursed thing were therein or no. Nor was f f f Iud. 20. 21 c the lawfull warre of the Israelites against the Benjamites well ordered because they went about to punish sinne in others before they had purged their owne soules of sinne h h h 1 Chro. 10. 13 Saul before he entred into that battell wherein he and his sonnes and many of the Israelites were slaine asked counsell of one that had a familiar spirit
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.
as for justice it useth to sleep when war most waketh 3. To maintaine warre rich treasures are oft exhausted subjects much oppressed many husbands taken from their wives parents from their children masters from their families all sorts of men from their callings Trades thereby do much decay and lands are oft left untilled Yea of those that are so prest out to the war many never returne home againe whereby it comes to passe that many women are made widowes many children fatherlesse many old impotent parents childlesse and other friends friendlesse to their utter undoing 4. In war many are brought into most lamentable distresses and yet no comfort no succor afforded unto them Some in the battell have an arme a leg or some other limb cut off whereby they are disabled to helpe themselves and yet though they call and cry for helpe no man pittieth them but oft lie trampled upon by men and horses to their greater torture Among other ends of Flutes Fifes Trumpets Drummes and such like loud sounding instruments in warre this is said to be one that the complaints and cries of wounded men might not be heard If some of these by their own paines or helpe of their fellow souldiers being wounded get out of the army they may notwithstanding feele the smart of their wound and find the losse of their limbs or senses to their dying day 5. By warre many are taken captives whom malicious and mortall enemies so taken oft put to exquisite torments as the Syrians who threshed Gilead with threshing instruments of iron Am. 1. 3. and the Edomites who ript up the women with child of Gilead Am. 1. 13. and the Moabites who burnt the bones of the King of Edom unto lime Am. 2. 1. and Adonibezek who having cut off the thumbs and great toes of 70 Kings made them gather their meate under his table Iudg. 1. 7. and the Caldees who slew the sonnes of Zedekiah before his eyes and then put out the eyes of the said King and bound him with setters of brasse c. 2 King 25. 7. and the Philistines who tooke Sampson and put out his eyes and bound him with fetters of brasse and made him grind in their prison house Iudg. 16. 21. Others taken by enemies though they be not so tortured yet may be made perpetuall slaves 6. By warre strangers and enemies invade others countries and kingdomes enter into them thrust out the true Lords therof take away lands and inheritances with all their goods and cattell from the true owners abrogate good lawes make cruell edicts deprive people of their priviledges and immunities make noble men meane rich men poore free men slaves deflowre mens wives ravish their virgins rip up their women with child trample on old folkes tosse little children on pikes cause weeping wailing and bowling by reason of their savage cruelty in every place Good cause therfore had the Psalmist to pray that there be no breaking in nor going out that there be no complaining in our streets Psal 4â— 14. 7. By warre more bloud useth to be shed then any other Cerne cruento borrore castrorum bella ubique divisa Madet orbis mutuo sanguine c. Cypr. Epist lib. 2. Epist 2. ad Donat. way Heapes upon heapes are thereby made of dead corps We read of 70000 destroyed by a plague thorowout all Israel within the space of three dayes 2 Sam. 24. 15. But by the sword there were slaine in one battell which may well be supposed to be in one day 500000 and of whom of children of old poore impotent persons such as for the most part are taken away by plague and famine No verily but 500000 choice men 2 Chro. 13. 17. We read of huge hosts indefinitely set downe so as they may be supposed to consist of many hundred thousands so vanquished and destroyed as none escaped 2 Chro. 20. 24. Yea we read of whole cities one after another utterly destroyed even all that were in them man and woman young and old and oxe and sheepe and asse with the edge of the sword Ios 6. 21. 10. 28 30 32 33 35 37 39 40. When God would utterly destroy a stocke and all appertaining thereto the sword hath beene used as his instrument to effect that judgement Instance the case of Ieroboam and Baasha 1 King 15. 29. 16. 11. Yea and of Ahab also 2 King 10. 11. The Amorites likewise Canaanites and other nations were utterly rooted out by the sword 8. In warre most unnaturall slaughters are oft committed For it may and oft doth fall out that one brother warreth Marte cadunt subiti per mutua vulnera fratres Ovid. Metamorph lib. 3. fab 1. on one side and another on the contrary side So father and sonne and other neare kinsfolke and deare friends Whence it comes to passe that a brother kils a brother a father a sonne a sonne a father a kinsman a kinsman a friend a friend By warre the eleven Tribes had almost utterly destroyed the Tribe of Benjamin which made them weep sore Iudg. 21. 2 It cannot be otherwise thought but that in the bloudy warres betwixt the house of Saul and the house of David and betwixt Iudah and Israel many a kinsman slew one another This when it is knowne pierceth so deeply into the soule as no cure can ever be made thereof Oedipus Senec. Traged 3 quae dicitur Thebais Idem Traged 5 quae dictur Oedipus Caecil Stat. in Theb. Ovid in Ibin 3 Fast having understood that in a conflict he had killed his father though he did it ignorantly and casually yet he pulled out his owne eyes in revenge of himselfe The two sonnes of Oedipus namely Eteocles and Polynices waging warre one against another slew each the other Telegonus also killed his owne father in a tumult These wofull accidents do most usually happen in civill warres 9. By warre not onely living persons are slaine so as townes cities and nations have been dispeopled but corne fields burnt fruit trees cut downe barnes garners and other like places filled with all kind of graine and other provision for man and beast destroyed and consumed towers and wals beaten downe houses of men and houses of God even sacred temples set on fire and burnt downe to the ground The most sacred house of God that ever was that glorious Temple which Solomon built was not in this kind spared 2 King 25. 9. Yea famous cities and townes and kingdomes have by warre beene made heaps of rubbish and desolate wildernesses full of bryers and thornes and habitations for wild beasts dragons owles and other dolefull creatures For proofe read Isa 7. 20 â—4 13. 20 c. 17. 1 2. 34. 9 c. Ier. 50. 39 40. Zeph. 2. 13 14. Iudg. 9. 45. Thus the sword is not onely terrible to present living creatures but also to all sorts of creatures in present and future ages As a Sicut torrens qui valdè excurrit inundat
omnia secum rapit perdit ita barbari illi invaserunt omnes genecs perdiderant Chrys Hom 35. in Gen. 14. flood which runneth with a strong streame and overfloweth carieth away and destroyeth all so barbarous souldiers invade and destroy all 10. By warre the juster cause and better part is oft overthrowne and put to the worst Herein if in any other thing is the proverbe verified Might over commeth right For it falleth out in warre where multitudes are gathered on the one side and on the other as it doth in single combates and duels The stronger and skilfuller the more experienced and more active man may have the worse cause and yet overcome the other though the juster person Hence is it that Infidels take occasion of insulting over Christians Idolaters over Worshippers of the true God and the unrighteous over the righteous The Prophets stood amazed hereat and in an humble manner expostulated the case with God as Hab. 1. 13 c. Lam. 4. 20. Psal 44. 9 c. 74. 4 c. 79. 1 c. §. 86. Of the better part put to the worst in warre Quest HAth not God the ordering of battels Doth not he give victory to whom he will Is there any restraint to the Lord to save by many or by few If so why hath not the better part alwayes the better successe and victory Answ Most true it is that the issue of warre is disposed by the Lord and that it is nothing with him to helpe whether See §. 77. 2 Chro. 14. 11. with many or with them that have no power Yet can we not thence in ferre that the better side shall alway have the victory For 1. How unsearchable are his judgements and his wayes past finding out Rom. 11. 33. 2. They who are accounted the better persons and have the better cause may have some secret causes in them deserving punishment for which the Lord wisely and justly suffereth them to fall into their enemies hands and so giveth them occasion to search out that which lyeth hid Iosh 7. 13. 3. Though the persons which wage warre and the cause for which it is waged be righteous yet their manner of waging may be such as God be justly provoked therby to give them over to their enemies as he did the Israelites when they went about to revenge the villany of the men of Gibeah Iudg. 20. 21. Saints may be too confident in their owne might and wit They may be zealous in punishing others sinnes and yet harbour secret sinnes among themselves They may enter battell without seeking the Lord aright For these and other like reasons may the Lord suffer them to faile in their attempts 4. The unrighteous oft prevaile against the righteous that thereby they may be Gods rod to punish his children But what priviledge is this to the unrighteous what damage is it to the righteous The rod when Gods worke is done shal be cast into the fire The Saint being a child of God that is beaten therewith will thereby be bettered 5. As for the Lords saving with few against many and with them that have no power against such as are mighty and every way well furnished to the war it is true in regard of Gods almighty and extraordinary power But ordinarily successe is given according to the means that are used So as if the worse part be better prepared with men more in number and more valiant and with more store of better munition ordinarily they get the upper hand thereby In this respect Christ giveth advice to consider how an enemy is prepared and answerably to go out against him or to seek peace with him Luke 14. 31 32. §. 87. Of the good of warre notwithstanding the evils thereof Quest HOw can such evils of warre stand with the lawfulnesse and usefulnesse of warre a a a §. 13 14 c. before noted Answ 1. The lawfulnesse of warre ariseth from the b b b §. 17. Ex animo hominum vitioso bellum erumpit Chrys in Mat. 10. Hom. 36. necessity thereof and the necessity of warre from the iniquity of men Because ambitious and injurious men cannot otherwise be restrained then by warre or because there is no other way to punish such malefactors it is lawfull and needfull after such a manner to draw out and use the sword of the Lord against them 2. The c c c §. 17. usefulnesse of warre ariseth from the good effects that issue from a just undertaking a wise managing and a prosperous finishing of the same But the evils of war arise from the ill disposition of such as are without just cause incited thereto and being armed with power abuse the same to the satisfying of their inhumane humour Many evils arise from the supreme authority of a Monarch when he turnes it into a tyranny yet is such a supreme authority most warrantable and profitable §. 88. Of warre the sorest judgement The evils of warre being such as have beene * * * §. 84. shewed we may well inferre these conclusions following I. VVArre is the heaviest of Gods judgements There are three publique judgement called a a a Ezek. 5. 16. evill arrowes Arrowes because they are sharpe and deadly piercing to the very heart of a man Evill by reason of their effects the evils and mischiefs which they worke In this respect saith the Lord b b b Deut. 32. 23. I will heape mischiefs upon them I will spend mine arrowes upon them Gods arrowes are called instruments of death Psal 7. 13. The three most fearefull judgements which are most usually called Gods arrowes are Plague Famine Sword The sorest of all these is the Sword Evident is this by the answer which David gave to Gad who from the Lord put those three to his choice One of them must be endured but which of them he himselfe might chuse Thereupon he supplicated against the sword in these words Let me not fall into the hands of man Hereby he 2 Sam. 241 14. shewed that he accounted the sword the most terrible judgement and withall intimateth the reason thereof because it is put into mans hands so as Plague and Famine is more immediately ordered by God then Warre Men are made the instruments thereof And their anger is fierce and their wrath cruell Yea they prove many times insatiable in their Gen. 49. 7. Homo homini lupu◠Plaut in Asinar cruelty as wolves when they enter among a flocke of sheepe For as it is in the proverbe Man is a wolfe to man as cruell one to another as a wolfe to sheepe one undermining one devouring another as they can get any advantage one against another Besides warre more usually causeth both plague and famine then either of them causeth warre If a plague rage a citie or country enemies wil be afraid to send an army thither least they be all infected and destroyed with the plague So if famine thorow scarcity 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
accounted righteous that by true Faith applying to his soule the bloud of Christ for purging away all his unrighteousnesse and laying hold on Christs righteousnesse to be justified thereby doth his uttermost endeavour to keepe a cleare conscience before God and Man This man of all others must needs be the most valorous whose soule is fenced with the brest-plate of righteousnesse and shield of Faith as well as his body with armour and weapons of steele He feareth nor Divell nor man His conscience will make him fight in none but a good cause His Faith will make him couragious in that cause If in his body he be wounded he hath * * * Pro. 18. 14. a Spirit to sustain his infirmity No passion can so supply the want of bloud and support a man as this Spirit Might of mind may overcome the force of fire But if the earthen vessell of S. Laurentius animi virtute vincebat ignis naturam Amb. Offic. l. 1 c. 41. Et sihostes nos perimant nullum lamen ad animas periculum migrat c. Chrys Hom. 7. in 1 Tim c. 2. Sive in lecto sive in bello quis meritur preciosa erit sine du bio in conspectu domini mors sanctorum Coeâ—erum in bello tantò profecto pretiosior quanto gloriesior Bern. loc citat his body be so broken as it can no longer retaine this spirit then flieth it upward to the place of rest and triumph passage being made for that righteous soule to ascend to the society of the soules of just men made perfect so as the supposed conquest over such anone is the cause of his triumph and maketh him more then a Conquerour The death of his Saints is precious in the sight of the Lord. But in Warre so much more precious it is by how much more glorious Get faith therefore and a good conscience get them and keepe them and they will keepe you from faint-heartednesse they will put life and spirit and virtue and valour into you they will make you fit for the Artillery profession they will make you men indeed true military men of mighty minds §. 13. Of wickednesse making timorous ON the contrary side A wicked man must not every one be accounted that hath committed any sinne for All have sinned but such an one as loveth wickednesse and liveth therein and that without true repentance Faith Rom. 3. 23. which is accompanied with repentance receiveth absolution from God Absolution from God maketh sinnes to be as not committed For the bloud of Christ which cleanseth us from all sinne cleanseth all that believe and repent But infidelity 1 Iohn 1. 7. and impenitency lay all sinnes open to the wrath and vengeance of God Knowledge and conscience thereof cannot but fill the soule with many feares and terrours whence Lev. 26. 36. D. Barlow in his Sermon preached at Pauls Crosse March 1. 1600. being the next Sunday after the execution of the late Earle of Essex it commeth to passe that such wicked men feare and flie when none pursueth them Thus much is expresly threatned against such wicked men I will send saith God a faintnesse into their hearts and the sound of a shaken leafe shall chase them and they shall flie as flying from a sword and they shall fall when none pursueth c. It was the speech of the valorous Earle of Essex that Sometimes in the field encountering the enemy the weight of his sinnes lying heavy upon his conscience being not reconciled to God quelled his spirits and made him the most timorous and fearefull man that might be Take heed therefore O yee Captaines Commanders and other Members of the Artillery Company take heed as you would have your inward disposition fit for your outward profession of suffering sinne to lie up on your soules Let your function be a motive to make you trie the truth of your conversion Be ye righteous that you may be indeed couragious §. 14. Of courage against spirituall enemies ANd to take occasion from your externall profession to put you in mind of your spirituall condition which is to be Souldiers of Christs bands under his colours whose Artillery Garden is the Church Militant where your Martiall discipline in which you are daily trained up is not for recreation and pastime but in very good earnest to conquer unlesse you will be conquered and that in a combate of great consequence wherin no earthly but an heavenly inheritance is fought for and for attaining thereto not liberty of this world but of the world to come not a temporall but eternall life is in great hazard If ye overcome ye are free for ever and gaine an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven If ye be overcome 1 Pet. 1. 4. ye are perpetuall slaves to Satan that malicious enemy who will hold you with everlasting chaines under darknesse in torture and torment endlesse and easelesse mercilesse and remedilesse To put you in mind I say of this your spirituall condition know that if valour and the forementioned ground thereof be so requisite as hath beene shewed against bodily enemies which are but flesh and bloud how much more against spirituall enemies which are not flesh and bloud but principalities and powers These especially we ought to resist stedfast in the Faith The chiefe spirituall enemie of our soules the Devill from whom all our other spirituall enemies receive their strength and courage is like a Wolfe and that as in fiercenesse so in fearefulnesse A Wolfe if he be stoutly resisted will flie away but if he be fearefully shunned or yeelded unto then he will the more fiercely assault and more greedily devoure Even so the Devill Resist the Devill and he will flie from you Give I am 4. 7. Libentius te insequitur adversarius fugientem quain sustineat repugnantem audecius insislit à lergo quam resistat in faciem Bern. Epist 1. ad Rob. Nepot suum Eph. 6. 10 11. 1 Cor. 16. 13. place and yeeld and he will the more eagerly pursue and the more easily prevaile Neither if he prevaile will he any whit the more spare thee for thy yeelding to him but rather the more proudly insult overthee Wherefore my Brethren be strong in the Lord and in the power of his might Put on the whole armour of GOD that ye may be able to stand against the wiles of the Divell Being thus armed Watch ye stand fast in the Faith quit you like men and be strong stand couragiously and ye shall stand victoriously §. 15. Of preparing for warre in peace HItherto ye have heard of the Honour of your profession and of the Valour required by virtue thereof The last point noteth the necessity and benefit thereof which is this In peace to prepare for Warre is a principall part of prudence The most prudent Prince that ever governed people put in practice this point of policie even Salomon to whom God
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.