Betwixt the cause of a judgement and the effect and fruit of it 1. Particular and private afflictions are oft in love by reason of Gods wise and tender care over his children inflicted on them a Heb. 12. 6. For whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And b 10. See the profitable ends of afflictions in The whole armour of God on Eph. 6. 11. §. 2. Eph. 6. 15. §. 13. God chasteneth us for our profit But we read not of any publike and generall judgement which came not from the wrath of God Many instances of the affirmative that they were effects of wrath were given before and the Scripture affoordeth many more but not one to the contrary 2. There are common calamities that fall on all of all sorts and there are other more speciall that are intended onely against professours of the true Religion as persecutions made by enemies of the Gospell c 1 Pet. 4. 12 13 These may be for triall to their honour that suffer But a plague is not of that kind 3. When publike and generall judgements come from wrath against sinfull nations cities and other societies there may be some righteous ones mixed among those wicked ones and by reason of that mixture they may taste of the bitternesse of that cup that is given to the wicked to drinke Yet the Lord can so sanctifie that See §. 15. Sive famen sive bellum sive aliud quodcunque molestum inducat Deus ex benignitate multa dilectione hoc efficit Chrys ad Pop Hom. 7. common judgement to the Saints that partake thereof as that which is an effect of wrath to others may be a fruit of Gods love to them Thus a plague may be sent in wrath against a society and yet therein Gods love be manifested to his Saints either in preserving them from it or taking them by it to heaven In relation to such persons we may truly say that whether God send famine or war or any other trouble he doth it of his goodnesse and love 4. A judgement may at first be in wrath inflicted and yet upon the sense of the smart thereof people may be so humbled and brought to such repentance as the nature of that judgement be altered and prove to be an evidence of Gods love Yea such reformation may be wrought thereby as that calamity though generall and extraordinary prove very profitable and an evidence of Gods fatherly care over such a people whom he hath so purged e 2 Chro. 33. 11 c. Instance that fearefull judgement that was laid on Israel in Manassehs time This latter fruit of Gods love maketh not against the former evidence of his wrath For on such occasions God is said to repent him of the evill which he hath sent He was angry but his anger is turned into favour The conclusion then remaineth true that a plague as first sent to a people is an evidence of Gods wrath §. 50. Of the duties to be done when a plague is begun A Plague being an effect of Gods wrath for staying the plague meanes for pacifying Gods wrath must be used So did David He humbled himselfe confessed his sinne and that with a penitent heart and offered sacrifice to God Apply to this judgement of a plague the directions a § 4 5 6 10. before given And because Moses giveth here a direction when this plague begun be carefull betimes even at the beginning of a plague to seeke to asswage Gods anger Hereof also b § 30. before And that ye may be the more conscionable herein know that plagues come not by chance come not by any ordinary course and meanes They come from Gods wrath Let the directions therefore before given for pacifying Gods wrath be rather observed then any physicall directions I denie not but that they are lawfull needfull usefull But this which I speake of is more lawfull needfull and usefull All other without this is nothing at all In all diseases Gods helpe is especially to be sought It was Asa his fault that c 2 Chro. 16. 12 In his disease he sought not to the Lord but to the Physitians If in all diseases most of all in this that is such an immediate effect of Gods wrath The Lord is to be sought unto And so much the rather because the plague among other evidences of Gods wrath is a most fearefull one as * §. 71. 72. hereafter is shewed §. 51. Of the terrour of the beginning of Gods judgements II. * See § 47. GOD can make the beginning of a judgement terrible I denie not but that the Lord doth oft times begin very mildly and gently as he dealt with the Israelites in the wildernesse bringing them a Exo 15. 23. to bitter waters making them to feele b 16. 3. the want of bread and c 17. 1. water not starving them and d Deut. 25. 18. suffering Amalek to smite the hindmost of them to try if they would learne to cleave close vnto the Lord. But afterwards his stroaks were more heavy upon them Yet he can and oft doth make the beginning of his judgements very terrible At the first raising of the floud to drowne the world e Gen. 7. 11. All the fountaines of the great deepe were broken up and the windowes of heaven Was it not a terrible sight to behold the waters fall downe from heaven and rise up out of the earth so fast as they did Immediately upon the f Gen. 19. 23 24. Sunnes rising on the earth the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven How fearefull a spectacle was that even at the first sight thereof The Egyptian plagues give also evidence hereof So doth the drowning of Pharaoh and his hoste in the red sea For while they confidently pursued the Israelites supposing to get over as safe as the g Exo. 14. 24 25 Israelites did on a sudden The hoste of the Egyptians was troubled and their chariot wheeles taken off In a word stormes so arose and waters so fell upon them as they were all soone drowned Such were many of Gods judgements in the wildernesse Such h 2 King 19. 35 the destruction of the Campe of the Assyrians Such i Luke 13. 1 4 their death Whose bloud Pilate mingled with their sacrifices and theirs on whom the tower of Siloe fell and k Act. 12. 23. Herods and many other like judgements Gods almighty power makes his judgements to be very terrible His infinite wisdome makes him know when it is fit at the first and in the beginning to manifest his terrour answerably he doth so For in wisdome he ordereth all his actions and that so as may most make to the glory of his name Herein l Eph. 3. 10. his wisdome is manifested to be manifold in that he can sometimes by degrees encreasing his judgements and
and do what might be done to obtaine pardon And will ye spend this precious time in eating drinking and sporting which is affoorded to get grace and attaine to glory Thinke with thy selfe how many soules are now in hell without hope of pardon and mercy If the love of God hold thee not in at least let the feare of judgement and terrour of hell restraine thee and affright thee §. 33. Of attonement with God after his wrath hath beene kindled VI. * See §. 25. THere are meanes of reconciliation betwixt God and man after Gods wrath is incensed As the charge which in this text Moses gives to Aaron Make an attonemēt so the event which followed thereupon a Numb 16. 47 He made an attonement for the people proves as much So doth this answer which God gave to Moses his intercession for the people b 14 20. I have pardoned according to thy word Memorable in this case is that meanes which at first God affoorded to man by the d Gen. 3. 15. Seed of the woman after he had revolted so provoked the Lords wrath All the propitiatory sacrifices that from Abels time to Christs have beene offered up by Saints give demonstration hereof especially if the end of them and the events following upon the offering of them be duly weighed The end of them is thus expressed in the Law e Lev. 1. 4. It shal be accepted for him to make an attonement for him The events are thus set out f Gen. 4. 4. The Lord had respect to Abel and to his offering g 8. 21. The Lord smelled a sweet savour h Lev. 9. 23. The glory of the Lord appeared to all the people i 1 Sam 7. 9. The Lord heard him k 2 Sam. 24 25. The Lord was entreated for the land l 2 Chro 7. 1. Fire came downe from heaven and consumed the burnt offering and sacrifices and the glory of the Lord filled the house The many invitations propounded in Scripture to sinners to come unto God imply grounds of reconciliation betwixt God and man Such are these m Isa 1. 18. Come now and let us reason together saith the Lord. n Pro 9. 5. Come eate of my bread c. o Isa 55. 1. Come buy wine and milke without mony c. p Mat. 11. 28. Come unto me all ye that labour c. q Psal 34. 8. O taste and see that the Lord is good To these for further confirmation may be added the many promises of receiving and accepting such as come which use to be annexed to the forementioned invitations Yea and the embassage which God hath given to his Ministers who * 2 Cor. 5. 20. as though God did beseech you by us pray you in Christs stead be reconciled to God But most evidently and plentifully is the point proved by the truth of all the legall types Christ Iesus r Rom. 3. 25. Whom God hath set forth to be a propitiation s 5. 11. by whom we have received the attonement That word propitiation hath relation to the * Exo. 25. 17 c. propitiatory under the Law translated by our English a mercy-seat which was an especiall type of Christ in whom all the mercy of God is manifested to man Where * Ezek. 43. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel maketh mention of a greater and lesse settle The LXX translate it a propitiatory Propitiatorium minus est quando i◠se Christus formam servi accipiens propitiatorium majus quum recepit gloriam c. Hier. Comment l. 13. in Ezek. 43. and S t. Hieron applieth the greater propitiatory to Christs Divine nature and the lesse to his humane nature Thus as God-man is Christ the meanes of attonement betwixt God and man No reason hereof can be found out in man For man having once rebelled against his Creatour persisted in his rebellion and neither offered to God nor sought of God any attonement t Rom. 5. 10. When we were enemies we were reconciled The whole cause therfore resteth in God even in his free grace and undeserved love For there is a peculiar love which God beareth to man u Tit. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle compriseth under one compound word which signifieth love of man and thus setteth downe the true reason of the fore-mentioned attonement After that the kindnesse and love toward man of God our Saviour appeared not by works of righteousnesse which we have done but according to his mercy he saved us §. 34. Of Gods peculiar love to man 1. Chrysostomus in lib. 1. de Prov Dei elegantissimè describit divinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis peculiar love of God to man is the rather to be observed by man because it is such a love as is proper to him and on him onely conferred The like hath not beene extended to any other creature whatsoever I need not bring the senslesse creatures either above in the visible heavens or below on earth no nor any of the living and sensible but unreasonable creatures into comparison None can be so senslesse or unreasonable as to imagine that Gods goodnesse extended to them can be compared to his kindnesse shewed to man There remaine therefore the Angels onely in this blessed contention about more love to be poised with man The Angels may be distinguished into two ranks good and evill The evill angels though they stood in as much need of such mercy to be shewed to them as was extended to man because they implunged themselves into as deepe a gulfe of miserie yet was not God pleased to take such pitie of them y Iude v. 6. He hath reserved them in everlasting chaines under darknesse unto the judgement of the great day The good Angels fell not into such misery nor stood in need of such mercy They were indeed by Christ established in happinesse but not redeemed from misery The favour which they primarily had with God is everlastingly confirmed new favour is not purchased for them They never were at odds with God no need therefore of attonement of reconciliation This is the transcendent proper and peculiar evidence of Gods love to man z Heb. 2. 16. He therefore that tooke not on him the nature of Angels tooke on him the seed of Abraham §. 35. Of their desperate condition who reject reconciliation 2. WHat now may be thought of such children of men as notwithstanding the meanes of reconciliation and attonement which God hath ordained and revealed for mans good still stand at odds with God and maintaine enmity against him Their case may well be accounted desperate Infirmi donec medicantes admittunt multam habent spem sanitatis post quà m verò in mentis alienationem deciderint immedicabiles sunt nullo curante non propter morbi naturam sed propter curantis absentiam Chrs Hom. 22. ad Pop. While they who
children This exception the Law expressy maketh Deut. 20. 14. Ob. In other places Gods people are commanded to slay men and women infant and suckling 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies They utterly destroyed all both man and woman young and old c. Ios 6. 21. Answ 1. Particular charges make extraordinary cases as g g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne Extraordinary cases are not exemplary They are rather matters of admiration then imitation 2. The people who were so to be dealt withall were by God devoted to utter destruction Some because their land was given by the supreme possessour of heaven and earth for an inheritance to his people The Law therefore that speaketh of sparing enemies hath this exception h h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance thou shalt save alive nothing that breatheth Others were devoted to destruction because of their implacable hatred unsatiable wrath and intolerable wrongs against the people of God As i i i Exo 17. 14. Deut. 25. 17 18 19. 1 Sam. 15. 2 3. Amalek 3. If enemies will hearken to no conditions of peace but obstinately stand out to the very uttermost in such a case saith the Law k k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel Respondit illos abusos esse crudelitate suá plus imposuisse plagarum quam Dei ultio flagitabat Hier. Comment in Isa 46. In what cases enemies may be tortured Thou shalt smite every male with the edge of the sword 3. Put not those whom thou flayest to exquisite torments God protesteth against the Syrians Am. 1. 3. for their cruelty in that having overcome Gilead they threshed the inhabitants thereof with threshing instruments of iron and against the Ammonites who ript up the women with child of Gilead Am. 1. 13. Quest May not enemies in any case be tortured Answ Yes 1. In case of question when otherwise they will not confesse the truth 2. In case of talio or requiting like for like as n n n Iudg. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radamanthi jus ut Arist Eth. l. 5. c. 8. the Israelites dealt with Adonibezek whose thumbs and great toes they cut off For so had he done to threescore and ten Kings before 3. In case of revenging unsupportable insolences and injuries Hereby was o o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron c. For they had p p p 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them which was an insolency against the law of nations 4. In case of treachery perjury and breach of fidelity For this cause q q q Ier. 39. 6 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes and then put out his eyes 4. What thou doest against thine enemies do in love 4. Slay in love Love their persons though thou hate their practises r r r Mat. 5. 44. Pray therefore for them Pray that God would turne their hearts and move them to cease from their hostility or pardon their sin Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death 5. Avenge not thy selfe 5. Take heed of making that publique execution of justice an occasion of executing private revenge s s s 2 Sam. 3. 27 29. So dealt Ioab with Abner t t t 1 King 2. 32. which pulled vengeance on Ioabs head §. 61. Of the meaning method and matter of the foureteenth Verse EXOD. XVII XIIII And the LORD said unto Moses Write this for a memoriall in a booke rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under heaven THe * * * See §. 1. Event following on the fore-named victory remaineth to be handled It was a Memoriall thereof and that of two kinds One enjoyned by God The other made by Moses The former of these is here noted in this 14. verse which consisteth of two parts 1. To make a Memoriall of it 2. To rehearse it before Ioshua The primary and principall Authour of the memoriall here mentioned is Iehovah the LORD The Minister is Moses of whom we have spoken on the 9. Verse This charge was here given to him because he was the Lords Prophet to the people and the Recorder of Canonicall Scripture at that time The meanes of making this a memoriall is writing it in a Benefits of writing things booke Things written remaine Herein lieth a difference betwixt speaking and writing that things uttered by Vox audita perit littera scripta manet speech if they be not at the time of uttering fast laid up in a strong memory they vanish in the aire or if they be not remembred they onely who are then present when they are uttered have the benefit of that uttering But things written remaine againe and againe to be read to be read by those that are present at the writing or farre absent yea not only at that time but in future ages Thus that the covenant which the Israelites made with God might not vanish with the making of it b b b Neh. 9. 38. they write it And that all people neare at hand and farre off might take notice of the decree both for destroying and also for rescuing the Iewes the c c c Est. 3. 12. one and the d d d 8. 9. other decree were both written And that future ages might reape benefit by the mercy of God manifested in former ages it is said e e e Psal 102. 18. This shal be written for the generation to come Writing is then especially of use in the fore-named respects when things are written in a booke Loose papers are like loose broomes soone scattered and of little use But bookes are of sheets of paper rolled and bound up together so as they may easily and are ordinarily kept yeare after yeare age after age Q. What booke may this be thought to be Answ Because it is not expresly set downe mens conjectures thereabouts are various f f f Tostatus Quaest in hunc loc Some think that it was the book of the warres of God mentioned Num. 21. 14. Or the book of Iasher mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke g g g Osian de Others that it was a booke then extant but now lost The notes in the former English translation take it to be the book of the law meaning therby as I take it this very booke of Exodus So do h h h Tuis Commentarijs de rebus istis ut infr 34. 27. Deut. 31. 9. Trem. Iun. in annot in
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
Ministers or rather Gods e Isa 10. 5. rod staffe and f 34 6. sword to smite his people withall The Lord takes upon him to revenge that he may order vengeance as he seeth just cause either to aggravate or mitigate Lege Tertullianum lib. 1. cont Marcion Qui dixit Deum non ulcisci malos it to continue or to cease punishing which questionlesse was the reason that moved David to say g 2 Sam. 24. 14. Let us fall now into the hand of the Lord. As all hope of impunity is hereby taken away so good ground of penitency is given How can any thinke to escape seeing the every-where present all-seeing impartiall God undertaketh to punish him h Heb. 10. 30. Vengeance belongeth unto me saith the Lord where upon he inferreth I will recompence Feare therefore to provoke this avenger Do not vainely hope to escape his revenge though thou persist in sinne Yet if after thou hast sinned thy heart smite thee and thereupon true repentance be wrought in thee prepare to meet thy God Thus maist thou either prevent and keepe off all vengeance as i Ion. 3. 10. the Ninevites did Or if he have begun to strike thou maist make him k 2 Sam 24. 16 17. repent of the evill and cause him to stay his hand as David did It is God that smiteth To him therefore must we looke It was the aggravation of Israels obstinacy that l Isa 9. 13. They turned not to him that smote them §. 22. Of the utter destruction which stubbornenesse brings to men VI. * See §. 11. STubbornenesse after some stroakes causeth utter destruction a Lev. 26 18 c. So much is threatned in the Law and b Isa 1. 5 c. 9. 13 14. Am. 4 6 c by the Prophets declared to be accomplished Many particular remarkable instances hereof are recorded in Scripture Deu. 29 19 c that succeeding ages might be the better warned thereby c Gen. 14. 10 11 Sodom and the Cities that tooke part with her were overcome and sacked by the foure Kings that came against them This was no light stroake yet it wrought no amendment Wherfore not long after d Gen. 19. 24. they were utterly destroyed with fire and brimstone from heaven Pharaoh and his subjects were so smitten with e Exo. 7. 20. c ten severall plagues as gave sufficient demonstration of their folly in standing out against the great Lord of heaven yet still continued they to harden their hearts against God therefore at length f Exo. 14. 28. he and his whole host was drowned in the Red Sea The Israelites were oft and sorely punished by many judgements but no whit bettered by any of them so as the Lord was provoked at length to make their land desolate g Lam. 1. 1 c This h Mat. 3. 10. phrase which Iohn the Baptist useth The axe is put to the root of the tree importeth as much By the axe he meaneth Gods judgement by the tree the nation of the Iewes by putting to the root an utter extirpation A tree may be lopt and yet stand and grow and flourish againe But if it be cut at the root downe falls body boughs and all He implies therfore that whereas God had formerly by Plague famine sword captivity and other like judgements lopt them and oft times made them bare now he intends to cut their root utterly to cut them downe and cast them off Gods justice and wisdome yea and the glory of all his See the Churches Conquest on Exo. 17. 14. § 69. properties provoke him so to do If the stubbornenesse of sinners against lighter judgements might carry it away man would seeme stronger then God Gods wisdome and justice would be much impeached His corrections would be despised his Word not regarded Besides others would be emboldened by the stubbornenesse of some to carrie themselves stoutly against God Mortall Kings and other Governours Parents and Masters will not suffer their inferiours to carrie away the masterie by stoutnesse Can we then imagine that the immortall God will suffer it He can and will beat downe the stubbornenesse of the stoutest Humble your selves brethren under the mighty hand of 1 Pet. 5. 6. God If he threaten fall downe before him repent go not on to provoke him further If we go on to provoke him more and more his rod will be turned to a staffe his staffe to a sword cleane to cut us off §. 23. Of sudden judgements VII * See §. 11. SVddennesse adds much to the severity of a judgement In way of terrour suddennesse is oft threatned as where the Lord saith a Exo. 33. 5. I will come up into the midst of thee in a moment and consume thee b Psal 73. 19. How are they brought into desolation as in a moment c Pro. 1 27. Their destruction commeth as a whirle-wind d Deut. 7. 4. The anger of the Lord wil destroy thee suddenly e Pro. 6. 15. His calamity shall come suddenly suddenly shall he be broken without remedy f Isa 29. 5 z 30. 13. 47. 11. It shal be at an instant suddenly g Ier. 6. 26. The spoiler shall suddenly come The terrour of Babylons destruction is hereby aggravated in that it was h 51. 8. suddenly fallen yea and of Sodom which is thus expressed i Lam. 4. 6. The punishment of the iniquity of the daughter of my people is greater then the punishment of the sinne of Sodom that was overthrowne as in a moment It is noted that k Gen. 19. 23. the Sun was risen upon the earth a little before the fire and brimstone fell from heaven That rising of the Sun made shew and gave hope of a faire day Yet then even on a sudden was that faire skie turned into a sulphurious and most dismall skie Mischiefes of sudden judgements 1. Sudden judgements strike men into amazement So saith Eliphaz l Iob. 22. 10. Sudden feare troubleth thee It makes men at their wits end as we speake Instance a sudden and unexpected surprisall by an enemy 2. Sudden evils not onely confound a mans wit and understanding but they bereave him of the use of such meanes as are usefull for his succour For there must be time for providing sufficient meanes 3. They are a great hinderance to true repentance to faithfull prayer and such like spirituall meanes whereby the wrath of God might be pacified and judgements prevented or removed 4. They are evidences of Gods incensed and implacable wrath As a man that is fully resolved to punish and not to spare will suddenly do what he intends to do This affords matter of instruction and direction Instruction in Gods tender respect to us For though by our sinnes we have long and much provoked him suddenly and utterly to destroy us yet hath he given us many warnings before hand by his
that draw nigh unto God with their mouth and honour him with their lips have their heart farre from him Sincerity of heart is the fire of the Lord with which the incense of prayer must be offered up Others in performing duties of piety so rest in that which they do as they looke not at all to Christ who is the Lords altar from whence alone such fire as is acceptable unto God can be taken Others so set their minds on mans lawes and the penalty thereof as God his will his honour conscience to him is not at all respected In these and other like cases doe men offer their incense with strange fire Direction for matter and manner to be fetcht from Gods Word Eph. 5. 17. Rom. 12. 2. Isa 8. 20. It behoveth us therefore diligently to search the Scriptures thereby to understand what the will of the Lord is and to prove what is good and acceptable unto him Therein we may have sufficient warrant for matter and manner for substance and circumstance To the Law and to the testimony if they speake not according to this word it is because there is no light in them But what is done according to the warrant and prescript of it may comfortably and confidently be done and that in assured expectation of Gods gracious acceptation and bounteous remuneration On this ground we may expect a blessing on the duties that we now performe For our extraordinary humbling of our selves with fasting and prayer is as warrantable for pacifying Gods anger as incense under the Law Let us from the Lords altar his Sonne Iesus Christ thorow faith in him take the fire of zeale sincerity and integrity and therewith offer our incense of the efficacy hereof we shall have occasion afterwards to speake §. 31. Of shewing mercy to such as wrong us IIII. * See §. 25. Of praying for enemies See The whole armo of God on Eph. 6. 18. §. 51. DVties of mercy must be performed to such as wrong us This did he who tooke all occasions to do so himselfe give us in expresse charge a Mat. 5. 44. Love your enemies do good to them that hate you The Law exemplifieth this generall in these particulars b Exod. 23. 4 5. If thou meet thine enemies oxe or his asse going astray thou shalt surely bring it back to him againe If thou see the asse of him that hatcth thee lying under his burden thou shalt surely helpe him If mercy must be shewed to the beasts of our enemies how much more to their persons In this respect the Wiseman thus further adviseth e Pro. 25. 21. If thine enemy be hungry give him bread and if he be thirsty give him water to drinke In like manner if they have pulled any judgement upon their owne pates our endeavour must be to helpe them to heale them 1. Thus shall we shew our selves to be children of our Father which is in heaven For he maketh his Sonne to shine on the evill and on the good Mat. 5. 45. Ad omnes faciamus bonum Christus non pro sanctis tantum passus est sed pro peccatoribus c Aug. de Salutar Dei c. 46. 2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies even Iesus Christ our Saviour Phil. 2. 5. 3. Thus shall we give evidence of the holy Spirits abode in us For the fruit of the Spirit is in all goodnesse Eph. 5. 9. 4. Thus shall we Overcome evill with good which is a Divine property thus shall we mollifie their hardnesse and bow their incensed mind to mildnes kindnes Rom. 12. 21. Quando inimicis nostris praebemus beneficia malitiam eorum bonitate nostra superamus mollimus duritiam iratumque animam ad molliciem benevolentiam flectimus Hier. Hedib quaest 1 5. And whereas corrupt nature is too too much addicted to revenge by these meanes shall we leave our implacable enemies to Gods revenge which the Wiseman thus expresseth Thou shalt heape coals of fire upon his head Pro. 25. 22 So farre therefore we ought to be from with-holding our hands from doing mercy because he to whom mercy is to be shewed hath wronged us as so much the rather to take that opportunity of doing good that it may appeare we do good for goodnesse sake without respect of persons without any partiality Woe were it to children of men if God did not do good to his enemies If we could overcome our selves we also should so do They who are borne againe whose corrupt nature is altered will so do §. 32. Of speedy pacifying Gods wrath V. * Sec § 25. GOds wrath is with all expedition to be pacified a Exo. 32. 11. So soone as Moses observed the wrath of the Lord to be kindled while he was in the mount before he came down to enquire after the cause thereof he offered the sweet incense of humble fervent prayer to pacifie the same When b Ion. 3. 4. Ionah began to enter into Niniveh and to threaten Gods vengeance both King and people by fasting prayer and repentance prevented the judgement They did not stay till the forty dayes respited were expired The direction of an Heathen Monarch but guided by the Spirit of God is in this case very remarkable it was this c Ezr. 7. 17. 21 23. Buy speedily Bullocks Rammes c. Whatsoever Ezra shall require let it be done speedily For why should there be wrath against the realme d Iob 1. 5. Iob was so speedy as upon suspition that his children in their feasting together might have some way or other provoked Gods wrath offered burnt offerings for an attonement Thus did Iob every day Fiercenesse of Gods wrath Gods wrath is as a fire e Psal 78. 21. Isa 30. 30. Ier. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes in magnum devencrant naufragium De peccatoribus Chrys Hom. 22. ad Pop. to fire in Scripture it is oft resembled Now a fire the longer it is suffered to burne the stronger and more violent it waxeth When therefore a fire is kindled will not wise men make all the speed that possibly they can to quench it The Prophets do thus set out the fiercenesse of this fire f Deut. 32. 22. A fire is kindled in the Lords anger and shall burne unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. g Nah. 1. 6. Who can stand before his indignation And who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him In regard of the violence of Gods wrath it is also resembled to h Isa 28. 2. 30. 28. A floud of mighty waters over-flowing If waters once overflow and make a breach all speed must be used to make
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
best Saints on earth they oft provoke his wrath as p Exo. 4. 14. Deut. 3. 26. Mases did against whom the anger of the Lord is said to be kindled This anger is as a Fathers compassion Of this it is said q Psal 103. 9. Cum iratus suerit m sericordiae recordabitur Immò verò ipsa indignatio non aliundè quam de misericordia est Bern. de verb. Hab. Serm. He will not keepe it for ever This anger ariseth from his mercy 2. By reason of their rebellious disposition others do so farre incense his wrath as it proves implacable Against such saith the Lord r 2 King 22. 17 My wrath shal be kindled and shall not be quenched s Psal 21. 9. Dominum ctiam bonis suis servis succensintem intelligi datur Aug Quaest super Ios lib. 6 The Lord will swallow up such in his wrath This anger is as the passion of a Iudge From all these premisses this conclusion followeth Wrath may come from God He may be provoked thereto and that by all sorts Saints and others as hath beene shewed before Scarce any other thing is more frequently attributed to God then anger Not by reason of any forwardnesse in him to anger For t Ion 42. The Lord is slow to anger u Exo. 34. 6. Long-suffering x Neh. 9 17. Ready to pardon and when he hath threatned or begun to inflict judgement he is soone brought to y Ion. 4. 2. 2 Sam. 24. 16. repent him of the evill But by reason of mans provoking disposition By sinne whereunto men are exceedingly addicted Gods wrath is kindled by aggravation of sinne the fire of Gods wrath is inflamed and by obstinate continuance the rein and impenitenty that flame becomes unquenchable Now sinne being contrary to the righteousnesse of his will his justice his truth his wisdome and other like Divine excellencies will not suffer the fire of his wrath to lie alwayes smothered but rather stirre him up to send it out against Sublimitas ineffabilis ut hominibus congruat humanis sonis significanda est Aug contr Adimat cap. 13. sinners to scorch them to burne them to consume them if at least they repent not Thus an ineffable sublimity that it may be the more agreeable to man is to be set out by words appertaining to man §. 43. Of the lawfulnesse of anger 1. THis great instance of Gods being angry gives an evident demonstration of the lawfulnesse of anger Nobis hominibus concessum est ut ad indignae alicujus rei faciem moveamur tranquillitatemque mē t is velut lenis quaedam aura conturbet c. Hier. Comment l. 2. in Eph. 4. For nothing simply sinfull and unlawfull is attributed to God Our Saviour who tooke upon him our nature was free from all sinne a 2 Cor. 5. 21. He knew no sinne He knew himselfe better then any other could Had he had any sinne he must needs have knowne it But he was b 1 Pet. 1. 19. A Lambe without blemish and without spot c Heb. 7. 26. Holy harmlesse undefiled separate from sinners yet d Mar. 35 was he angry So were sundry Saints on just occasions noted to be angry yet not blamed as e Numb 16. 150 Moses f 2 Sam. 13. 21. David g Neh. 5. 6. Nehemiah and others Anger is one of the affections Affections in themselves are no more evill then understanding will memory and other faculties of the soule Ob. They are all of them by naturall corruption perverted and polluted Answ 1. We may distinguish betwixt the essence of the How anger is good soule with the faculties thereof and the corruption of them which is accidentall Thus the essence is good though the accident be evill 2. That which is corrupted may be renewed Thus anger and other affections are accounted good and lawfull by vertue of the Spirits renewing them 2. Ob. k Gal. 5 20. The Apostle reckoneth wrath among the fruits of the flesh and l Col. 3. 8. How anger accounted evill exhorteth to put it away Answ He meaneth wrath and anger as perverted and corrupted m Eph. 4. 26. In another place he implieth that a man may be angry and yet not sinne Quest Why then is wrath put into the catalogue of such things as are simply evill as n Col 3. 8. wrath anger maliciousnesse n Gal. 5. 19 20. idolatry adultery witch-craft c. Answ Because it is a violent passion and by man though regenerate very hardly kept in compasse Moses a Ira est irrationalis impetus canis impudens Chrys ad Pop. Hom 30. Num. 12. 3. man in a great measure regenerate yea and very meeke above all the men which were upon the face of the earth yet being on a great cause angry so exceeded therein as he little regarded the Tables wherin God with his own hand had written the Morall Law but o Exo. 32. 19. threw them out of his hands and brake them So p Act. 15 39. Paul and Barnabas men endewed with extraordinary spirits yet being stirred with anger grew so hot as They departed asunder one from the other The corrupt flesh ever abides even in the best Saints so long as they abide in this corruptible flesh and though they be regenerate yet much corruption lieth as dreggs at the bottome Hence is it that if that person in whom the sweet liquour of the sanctifying Spirit aboundeth be moved in his passions as sweet water in a glasse having dreggs being shaken corruption will arise and taint that passion Quest. By what meanes especially is wrath perverted How is anger perverted and made evill Ans By the same that all other affections are perverted which are generally two 1. Mis-placing them 2. Mis-ordering them Anger is mis-placed when it is set upon a wrong object namely upon that which is good and praise-worthy For anger is one of the disliking affections the object whereof ought to be evill Evill is to be feared and hated and grieved for and at evill we ought to be angry Cain was angry at Gods accepting his brothers sacrifice and Saul at the just praises given to David Their anger therefore by reason of Si mihi irascatur Deus num illi ego similiter redirascar Non utique sed pavebo sed contremiscam sed veniam deprecabor Ber. super Cant. Serm. 83. mis-placing it was evill But most evilly mis-applied is their anger which is cast on God Herein Ionah much failed Ion. 4. 4 9. But Cain much more Gen. 4. 5. If God be angry with me shall I againe be angry with him In no wise but I will rather feare and tremble and crave pardon of him Anger is mis-ordered when it is unadvisedly or immeasurably moved Our Lord saith that s Mat. 5. 22. he that is angry with his brother without cause or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
importeth an infectious mortall disease otherwise stiled pestilence Our English word plague seemeth to be taken from the e Plaga Latine and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke in both which languages it is usually put for a stroake a blow a stripe a wound c. Figuratively therefore a speciall put for the generall it signifieth the pestilence In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Deut. 28. 59. other words to set out that disease which we commonly call the plague and that as generall as this properly signifying stroakes and scourgings so as they all imply that a plague is an extraordinary stroake or scourge of God Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum duplici segol a word that is more properly put for the plague which our English doth commonly translate pestilence It is the word that God used when he offered to David the choice of one of these three judgements Sword Famine Pestilence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis quia multi caaem evertuntur The roote from whence this word is derived signifieth to overthrow or destroy And experience sheweth that by the plague many are destroyed k Sic Latinè pestis quia pessundat In Latine pestis importeth as much whence the Scots call this sicknesse the pest l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum The Greeke word also intendeth the like This latter word pestilence is more restrained to one kind of disease then the former translated plague Every pestilence is a plague because it is an extraordinary stroak and judgement of God But every plague is not a pestilence for all the plagues of Egypt were not pestilences As for the plague here mentioned though it be not expressed under m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence yet was it questionlesse a pestilence For 1. n 2 Sam. 24. 21 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes 2. It was infectious which was one reason why o Numb 16. 48 Aaron stood betwixt the dead and the living that he might keepe the living from being infected by the dead 3. It was extraordinarily mortall For p Numb 16. 49. in a short space there died of it 14700. Quest If so many died how is it said that the plague is begun Answ In the very beginning of the plague on a sudden so many were destroyed even as at once Thus in a very short time on a sudden there were found 185000 dead in the Campe of the Assyrians lying in siege against Ierusalem In these words The plague is begun is an effect of Gods wrath More particularly we may observe 1. The Matter propounded The plague 2. The Manner of expressing it is begun Hence arise two observations I. A plague is an evidence of Gods wrath II. God can make the beginning of a judgement terrible The connexion of these two clauses There is wrath gone out from the Lord The plague is begun give proofe of the former This intimation of the beginning of the plague Aarons speed in offering incense the vertue of that speed that the plague was stayed and yet 14700 to be dead gives evidence to the latter observation §. 48. Of a plague as an effect of Gods wrath I. * See §. 47. Indignationem Dei pestilentia subsequitur Hieron Comment in Isay lib. 4. cap. 19. A Plague is an evidence of Gods wrath The plague which upon Davids numbring the people was inflicted on Israel is expresly noted to be an effect of Gods wrath For first it is said for demonstration of the cause of that judgement that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel and againe that b 1 Chro. 21. 7. God was displeased with Davids numbring the people and Therefore he smote Israel c Deu. 32. 22 23. Where God saith Fire is kindled in my wrath he addeth as an effect thereof I will send plagues among them d Ezek. 5. 16 17 There are three arrowes of Gods wrath mentioned in Scripture and the plague is one of these The other two are sword and famine Generall and extraordinary judgements are such as alway come from the wrath of God Instance the judgements which were inflicted on the Israelites in the wildernesse They were generall as in handling the next doctrine we shall shew and extraordinary as the severall kinds of them do shew And they are oft noted to come from the wrath of the Lord e Numb 11. 1. The Lords anger was kindled and the fire of the Lord burnt among them and consumed them f 33. The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague g 25. 4. The anger of the Lord was kindled against Israel and the Lord said unto Moses take all the heads of the people and hang them up c. But not to insist on more particulars the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them h Psal 106. 40. A plague is generall and extraordinary The wrath of the Lord was kindled against his people insomuch that he abhorred his owne inheritance Now experience sheweth that a plague is both a generall and an extraordinary judgement Generall it is for it useth to spread farre and neare from person to person from house to house from street to street from towne to towne from city to city and it taketh away all of all sorts young old male female weake strong meane ones great ones c. Extraordinary it is because the immediate hand of God in sending it in increasing it in lessening it in taking it away is more conspicuously discerned then in other judgements It is observable to this purpose that when David chose the plague he thus expresseth his mind i 2 Sam. 24. 14. Let us fall now into the hand of the Lord. §. 49. Of afflictions as effects of wrath or love Quest ARe not diseases and other kinds of judgements somtimes sent for triall and for other like ends which are demonstrations of the wisdome love and care of God towards his people as well as in wrath and vengeance to destroy them Answ We must distinguish 1. Betwixt particular or private afflictions and general or publike 2. Betwixt kinds of publike and generall afflictions 3. Betwixt the persons on whom calamities are brought being of different dispositions though they be mixed together in the same place for co-habition 4.
his rebellion at the end of forty yeares and David raigned no longer then forty yeares at the most how could so many things as are noted of Absaloms rebellion and the consequences following thereon be done in so short a time 2. In the time of Absaloms rebellion it is said of David g 2 Sam. 17. 8. He is a man of warre and will not â—odge with the people Yea David himselfe offered to go out in battell against Absalom 18. 2. Yet i 1 King 1. 1. before David died such frigidity fell upon him as with cloathes they could not keepe him warme but were faine to bring a yong virgin to lie in his bosome How can such an alteration be thought to be in so short a time 3. All the histories recorded of David in the eight last chapters of the first of Chronicles were without all question after Absaloms rebellion How then can that rebellion be imagined to be in the end of Davids fortieth yeare The forty yeares therefore from the end wherof Absaloms rebellion began must needs have relation to some other thing then the raigne of David As to the beginning of the Diem pro tempore accipe Hier. Comment l. 5. in Isay 19. Dies pro annis numeratur Ibid lib 7. in Esa 16 regall government or to Samuels first annointing of David or to some other memorable matter And so this and the histories following may well follow as they are set in order of time The time at large is said to be k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes of David that is in the time of his raigne For the time of a Kings raigne is said to be l 1 Sam. 14. 52. 1 King 4. 25. 14. 30. Daies what they imply Gen. 47 9. his daies This word daies is used 1. To put them in mind of their short continuance on earth For our continuance is but of daies soone gone When Iaakob would set out the brevity of his life he thus expresseth it The daies of the yeares of my pilgrimage And Iob thus Are not mans daies as the daies of an hireling And David thus Thou hast made my daies Iob 7. 1. as an hand breadth Psal 39. 5. David here mentioned was a King and the best King that ever swayed Scepter His name according to the notation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dod amicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus 1 Sam. 13. 14. Acts 13 22. 1 Sam. 18. 16. Psal 16. 3. of it importeth a lovely or friendly one He was amiable and lovely before God and man and friendly to all Gods people He was a man after Gods owne heart And all Israel and Iudah loved him In the Saints was all his delight * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Famine importeth want of food for nourishment of the body It comes from a word that signifieth to hunger The famine here mentioned continued three whole yeares together and therefore after he had mentioned three yeares he addeth m Tribus annis continu is Trem. Iun. yeare after yeare that is as the former English Translaters turne it three yeares together The course which David tooke for removing the famine was to enquire what course the Lord would prescribe which is thus expressed David enquired of the Lord word for word in the originall thus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sought the face of the Lord. By the face of God is meant the manifestation of his presence and in that respect it s oft translated the presence of God as where it s said o Gen. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam hid himselfe from the presence of God Hebr. from the face of God And where God saith My presence shall go Hebr. my face Exo. 33. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest What may be here meant by seeking the face or presence of the Lord Answ Enquiring of the Lord what might be the cause of that famine and wherewith he might be pacified They that thus translate it Asked counsell of the Lord rightly aime at the meaning of the phrase Quest. How did David here enquire of the Lord Answ The particular manner is not expressed Diverse manners are in other places set downe For David 1. Sometimes by the High-Priest enquired of the Lord 1 Sam. 22. 15. This was the most ordinary way appointed by the Lord Exo. 28 30. Numb 27. 21. 2. Other times by an extraordinary Prophet 1 Sam. 22. 5. 2 Sam. 7. 2. Iosephus the Iew saith that the Prophets made answer to David about this famine 3. Yea many times also by himselfe humbly presenting Davidi Prophetae dixerunt velle Deum c. Item David audiens ex Prophetis Deum velle c. Ioseph Antiq. Iud. l. 7. c. 12. his supplication to God for direction 1 Sam. 23. 2. 2 Sam. 5. 19. It is most probable that David here enquired of the Lord by the most solemne and approved way which was by the Priest And that for that end he went to the Arke of God and in that respect may fitly be said to seeke the face of the Lord. §. 2. Of the resolution and observations of this text THe Summe of this text is A meanes for removing a Famine The Parts are two 1. A Description of the Famine 2. A Declaration of the Meanes In the Description we have 1. The thing described expresly set downe There was a famine 2. The aggravation thereof and that by two circumstances 1. The time wherein it fell out Set out by the King that then raigned In the daies of David 2. The continuance thereof which is 1. Generally expressed Three yeares 2. Particularly exemplified Yeare after yeare In the declaration of the meanes there is observable 1. The person that used the meanes David 2. The action that he did sought or enquired 3. The object or party of whom he enquired Of the Lord. This text thus opened affoords sixe considerable observations I. A famine is a judgement So is this famine here mentioned which moved David to enquire about it The cause of this famine rendred by the Lord in the latter end of this verse and the course which David tooke for removing it do evidently prove that this famine was a judgement 2. A famine may be under a pious Governour If ever there was a pious Governour David was he Many worthy commendations are given of him yea he is made a patterne of a good Governour Therefore a 1 King 3. 14. 11. 38. God himselfe setteth his example as a patterne before his successours And b 15. 11. 2 King 18. 3. 22. 2. good kings are thus commended He did that which was right in the eyes of the Lord as did David And evill kings are thus discommended c 2 Chro. 28. 1. 1 King 14. 8. He did not that which was right in the sight of the Lord like David Yea of such as halted in some
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
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
Taking away the whole stay of bread and the whole stay of water That Metaphor is taken from an old man who being not able to stand upright of himselfe hath a staffe to leane upon and thereby is supported or from a rent which is held up by the staffe in the midst of it if ye breake or take away that staffe or stay downe will the old man or the tent fall This staffe of bread and stay of water is that vertue which by the Divine providence is in them of nourishing such as eate the one and drink the other It is therefore by some translated the strength of bread and the strength of water By others the vigour and power of Fortitudo panis fortitudo aquae Iâ—em robur panis robur aquae Hier in Esay 3. Vis vigor panis aquae Calvin in Isay 3. 1. Fulcimentum Vatab. bread and water Take away this vertue from bread and water they are as if they were not of no use of no benefit Now it is God onely that gives or takes away this staffe and in that respect causeth famine As in these so in all other meanes of famine the Lord hath an over-ruling providence so as these secondary causes give witnesse to this that God sendeth famine and that therefore God is to be sought unto for removing and taking away famine §. 23. Of enquiring of God in and by his Word Quest. HOw may we now seeke of God a The meanes of old used are now no more of use Answ In generall God requireth no other meanes of seeking him then what he himselfe hath ordained In particular we have as sure and certaine a meanes for enquiring of God as ever the Church had which is his written Word This meaneth he who saith We have a more sure word 2 Pet. 1. 19. And he who long before that said To Habent ubi quae rerent Christum Habent inquit Moysen Eliam id est Legem Prophetas Christum praedicantes secundum quod alibi apertè Scrutamini Scripturas in quibus salutem speratis Illae enim de me loquuntur Hic erit Quaeri e invenietis Tertul. de Praescript Haeret. the law and to the testimony If any speake not according to this word it is because there is no light in them Isay 8. 20. This was it which he who in this text is said to enquire of the Lord made his counseller his lamp and light Psal 119. 24 105. This oracle of God first declareth the causes of famine wherof before § 6. If hereunto we impartially bring the testimony of our owne conscience we may soone find what causes hereof are in our selves and how farre we in our persons have provoked the Lord to judge us If further we bring a wise observation of the times wherein and of the persons among whom we live we may also find what are the common and publique causes of the judgements which God inflicteth 2. This oracle sheweth what means may be used for well ordering or removing that judgement whereof the causes are found out The means noted before § 8. are all prescribed in Gods Word 3. It also revealeth such Divine promises of blessing a right use of such means as are therein prescribed as we may with much confidence rest on a good issue Let this therfore be the generall use and close of all that in famine and other like judgements we do as David is here noted to do enquire of the Lord enquire of him in and by his word and withall as David here also did follow the directions prescribed by the Lord in his Word then shall we be sure to have such an issue as David had expressed in these words God was intreated for the land 2 Sam 21. 14. §. 24. Of the extremity of famine in the last fiege of Ierusalem BEcause reference is often made to the history of Flavius Iosephus of the warres of the Iewes concerning the extremity of famine in the last siege at Ierusalem by the Romanes in the dayes of Vespasian the Emperour I think it meet in the end of this Treatise distinctly to relate the said history so farre as it concerneth the famine The famine of the City and the desperation of the Ioseph de Bello Iud. lib. 6 cap. 11. Houses broken up and searched for corne theeves both increased alike every day more and more so that now there was no more corne found Wherefore the seditious persons brake into the houses and searched every corner for to find corne and if after their search they found any then they did beat the owners for denying it at the first and if they found none they tortured the housholders as having more cunningly hidden it And whosoever was yet strong of body and well liking him they presently killed for hereby they deemed him to have store of food or els he should not have been in so good plight of body as he was And they that were pined with famine were by these barbarous seditious people slaine who esteemed it no offence to kill them who would shortly after die though they were left alive Many both rich and poore secretly exchanged all that they had for one bushell of corne and All exchanged for bread presently shutting themselves in the secretest roome of their houses some of them did eate the corne as it was unground others made bread thereof as necessity and feare required No man in the whole city sate downe to eate his meate on a table but greedily taking it not boiled from the fire they even raw as it was did eare it Most miserable was this manner of living and a spectacle which none without teares was able to behold for the strongest still got the most and the weakest bewaild their misery for now famine was the greatest calamity they endured And nothing doth arme men more then shame for during this famine no reverence Food snatched out of one anothers mouths was had towards any man for wives tooke the meat even out of their husbands mouthes and children from their parents and mothers even from their infants which was the most lamentable thing of all No body had now any compassion neither did they spare their dearest infants but suffered them to perish even in their armes taking from them the very drops of life Yet could they not eate thus in such secrecy but presently some came to take away from them that whereon they fed For if in any place they saw any doore shut presently hereupon they conjectured that they in the house were eating meat and forthwith breaking downe the doores they came in and taking them by the throat they tooke the meat out of their mouthes already chewed and ready to be swallowed downe The old men were driven away and not permitted to keepe and defend Cruelty used to get food their food from being taken from them the women were drawne up and downe by the haire of the
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
1. Warrantable by Gods Word 2. Agreeable to the action in hand 3. Answerable to the inward affection §. 30. Of seeking helpe of God in time IIII. * * * See §. 26. SVccour must be sought of God in season a a a Zeph. 2. 2. Before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come upon you c. seeke the Lord. b b b Isa 55. 6. Seeke the Lord while he may be found call upon him while he is neare c c c Amos 4. 12. Prepare to meet thy God O Israel Meet him before he is gone meet him before he have caused his wrath to fall d d d Gen. 32. 9. So soone as Iacob heard that his brother was comming against him he makes his prayer to God He put it not off to the evening Yet e e e 24. when the evening was come and so he freed from distractions he returned to prayer againe and more earnestly wrestled with God f f f 2 Chro. 14 11. Before Asa began to fight with the Ethiopians he sought assistance of God So did g g g 20. 3. Iehosaphat and other pious princes So soone as h h h Exo. 32. 11. Moses heard God speake of wrath before he went downe to see the cause thereof he fell downe before the Lord to turne it away and i i i 31. when he had seene the cause thereof he went againe unto the Lord. Thus much evill may be prevented which otherwise De occurrendo periculis in tempore lege Chrys in initio orat 1. advers sud could not be redressed A fire when once it begins to flame out cannot so easily be quenched as it might before hand have beene kept from flaming and burning A breach which might with small cost and paines have beene prevented when it is made oft proves irrecoverable Great was the folly of the Israelites in the time of the Iudges who used not to cry to the Lord till they were sorely oppressed by their enemies And this was the cause that sometimes they received when they called upon God such an answer as this Goe and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Iudg 10. 14. O that we were wise to marke the opportunity and to take it Commonly like fooles we thinke of our cloakes when we are well wet and thinke of shutting the stable doore when the steed is stolne or of making our house safe and sure from theeves when we have lost our goods Many seeke not to God till necessity forceth them When the enemy hath got the day when the plague rageth and hath destroyed many when people die every where for want then it may be solemne prayer shal be made and a fast proclaimed Hereby as the folly of men is discovered so too just cause is given for their prayers to be suspected in regard of the soundnesse of them yea God is hereby provoked to leave men without succour because they sought it not in time §. 31. Of praying in any place V. * * * See § 26. Omnis locus ad meditandum cō gruus est Bern Medit devot c 6. ANy place may be fit for prayer This doctrine is to be limited according to the occasions of prayer For for publique prayer at least in times and places where liberty is granted to frequent publique assemblies a a a See The whole armour of God on Eph. 6. 18. Treat 3 §. 84. publique Churches set apart for Divine Service are fittest But where just occasions are offered of praying in other places in any place may that divine duty be performed b b b 1 Tim. 2. 8. I will saith the Apostle that men pray every where lifting up holy hands The charge of c c c Luk. 18. 1. praying alwaies and d d d 1 Thes ◠17. without ceasing implieth as much If occasions of prayer being offred we forbeare to pray because we are not in this or that place those precepts can hardly be kept But in particular we read of approved prayers made as e e e Act. 31. in Churches so f f f 10. 30. in houses g g g 9. 39 4. in chambers h h h Mat 6. 6. in closets i i i Act. 10. 9. on house-tops k k k Gen. 24 63. in fields l l l Luke 6. 12. on mountaines m m m Act 16. 13. by rivers-sides n n n Ion 1. 14. in ships o o o 2. 1. in a whales-belly p p p 1 King 19. 4 in the wildernesse and where not q q q Mat. 18. 20. Wheresoever prayer is rightly made there God after an especiall manner is present now r r r Exo 3. 5. Magis valet petentis affectus quam petitionis locus Aug de unit Eccles c. 16. Gods speciall presence makes any place holy and in that respect fit for prayer And such respect hath God to the true desire of his Saints as wheresoever by prayer they make it knowne there will God most graciously accept it Instance the fore-mentioned instances His promises for hearing prayer are without any limitation of place so as in any place we may expect the accomplishment of them What a dotage is it therefore so to dote on any one kind of place as never to pray but in such a place Or superstition blindeth such mens eyes or prophanenesse possesseth their hearts It is much to be feared that the prayers which they seeme to make in the places which they pretend most to affect are but cold prayers If the Spirit of supplication had'any heat in them it would be like that hot vapor that is compassed in a cloud or got into hollow places of the earth which rather then not find a vent will rent the cloud asunder with a thunder-clap or make the earth to quake They lose much holy acquaintance and familiarity with God that are so nice as not offer to meet with him except in such or such a place Wise Christians will rather sanctifie every place with this heavenly duty Their house their chamber their closet their bed their table and other like places shal be sanctified Vbicunque fueris intra temetipsum ora Si longè fueris ab oratorio noli quaerere locum quoniam tu ipse locus es Si fueris in lecto aut in alio loco ora et ibi est templū Bern. Medit. devot c. 6. therewith If they be in a journy their Innes and places of repast shall therewith be sanctified So their ship and cabin if they be on the sea So their tent or the field if they be in warre So every place according to the present occasion By a pious mind well devoted to Godwards and by a conscionable performance of this principall duty of
mercies is kept fresh thereby men are the more and oftner provoked to praise God for them Yea thus Gods mercies manifested in one age are propagated to many ages whereby many ages have matter of praising God ministred unto them yea and of believing in God and of hoping for like mercies from him For God is the Lord that changeth not These Mal. 3. 6. memorials therefore giving evidence of what God hath beene able and willing to do they give cause to hope for like mercies on like occasions So as such memorials are honourable to God and profitable to present and future ages Take notice herof O ye Saints to whom the Lord vouchsafeth such mercies as are worthy to be had in everlasting remembrance let them not slip out of your minds Where publique memorials of them are wanting let private Christians make the best private memorials of them that they can §. 77. Of ascribing the glory of deliverances to God IIII. * * * See §. 71. THe glory of deliverances is to be ascribed to God a a a Gen. 33 20. The altar which Iacob built and the name which he gave to it implied as much as the altar which Moses here built and the name which he gave to it For God having delivered him as from many other dangers so in particular from that revenge which his brother Esan intended against him b b b Gen 33. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he nameth the altar which he built El-Elohe Israel the God the God of Israel Yea c c c Gen 35. 1. God himselfe commanded Iacob for this very end to build an altar to him which he did and d d d 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the name of the place El Bethel the God of the house of God The name which Abraham gave to the mount where Isaac being bound upon the altar to be sacrificed was delivered tended to the same end even to testifie that God was the deliverer The name was this e e e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah jireh The Lord will see So did f f f Gen. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this name Beer lahai-roi The well of him that liveth and seeth me which Hagar gave to that well of water which the Angell shewed her when she and her sonne was ready to perish for want of water and that which g g g Gen. 32. 30. Iacob gave to the place where he prevailed with the Angell which was Peniel The face of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of that name he rendreth this reason I have seene God face to face and my life is preserved Many other such titles are noted in Scripture wherein the name of God is expressed to shew that they ascribed their deliverances to God But more expresly is this proved by those hymnes which after deliverances were penned wherein God is acknowledged to have given deliverance as those which h h h Exo. 15. 1. Moses i i i Iudg 5. 1. Deborah k k k 2 Sam. 22. 1. David l l l Isa 38. 9. Hezekiah and others set forth To shew that these patterns are a president for others We have expresse precepts to enforce the same Where David reckoned up many deliverances which God gave to his people he inferreth these exhortations m m m 1 Chro. 16. 23 28. Sing unto the Lord all the earth shew forth from day to day his salvation Give unto the Lord ye kindreds of the people give unto the Lord glory and strength And againe n n n Psal 68. 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ Dei lib. 5. cap. 22. Ascribe ye strength unto the Lord that is acknowledge that that strength which you have to withstand and overcome your enemies is given you of God and give him the glory of it Whatsoever the meanes be that are used by men it is God that giveth deliverances Psal 18. 50. He weakneth the power of enemies he infatuateth their counsels he disappointeth their plots He gives wisdome strength courage and successe to his people It is therefore most just and equall and that which is but due that the glory of that which God giveth be given to him Kingdomes and Nations Kings and Generals Cities and See The Saints Sacrifice on Psal 116. § 78 See also in The Whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 59 c. other Societies Souldiers and all sorts of people yea private and particular persons all and every of you take you notice of the deliverances you have from enemies and from other dangers and damages take notice withall of the author and giver of them answerably let your hearts be so affected therewith that you may be provoked to give the glory to whom it is due You have the profit and benefit of deliverances shall not he that giveth them have the praise and glory of them As Iehovah was in the title of the memoriall here made by Moses so let the Lord be in your mind and in your tongue so oft as you have occasion to think or speak of the deliverances which God giveth you that as he here saith The Lord my banner so you may say The Lord my rocke and Psal 18. 2. my fortresse and my deliverer c. §. 78. Of the mind and method of the sixteenth Verse EXOD. XVII XVI For he said Because the Lord hath sworne that the Lord will have warre with Amalek from generation to generation THis verse may be taken as a reason of that which went before as the causall particle FOR prefixed before it by our English and sundry other Translators sheweth The reason is taken from Gods implacable wrath against Amalek Because God was inalterably resolved utterly to destroy Amalek therefore was there a memoriall of this first beginning to subdue them that by this memoriall succeeding ages might be encouraged to war against Amalek as occasion should be offered in assurance of victory The Hebrew hath an ordinary copulative particle a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND and he said But that copulative is oft used for a causall conjunction Besides there is a proper causall conjunction in the beginning of the next clause b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BECAVSE This must needs have reference to that which goeth before as if he had said A memoriall of this victory is made because the Lord is resolved to destroy Amalek The phrase whereby Gods resolution is expressed word for word is this The hand upon the throne of the Lord. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus super solium Domini Or Manum super solium Dominus The Lords hand upon the throne This is a forme or a rite of swearing As among us for ordinary persons to lay their hand upon a booke for noble men to lay their hand upon their breast
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.
6 7. Moses Ioshua and the Israelites under them to make warre against them By warre was b b b 2 King 17. 6. Samaria and c c c 25. 9. Ierusalem ruined So was the spacious and populous city of Troy It was made as an open field The foure great Monarchs Iamseges est ubi Troia fuit Ovid. in Epist Penel. ad Vliss of the world that made many places in the world desolate did what they did in that kind by warre Experience of all ages gives too evident proofe of the truth hereof Warres ordered by God are the instruments of his wrath and justice against impenitent people in justice therefore they cause utter ruine in such causes As for men that delight in warre they are commonly cruell and mercilesse No marvell then though they where they can utterly destroy all before them Should men now delight in warre True it is that lawfull it is and necessary as hath beene proved * * * §. 13. before But it is mans iniquity that makes it a lawfull remedy and necessary It is directly contrary to comfortable and profitable peace and in that respect stiled d d d Isa 45. 7. evill O take heed of provoking the Lord of hostes least to other lighter judgements he adde this the heaviest externall judgement and so bring us to utter ruine e e e 2 〈…〉 14. Let me not fall into the hand of men By men are warres waged Whence it comes to passe that the evils there of are many and great §. 84. Of the continuance of Gods vengeance VI. * * * Sec §. 76. DIvine vengeance may continue age after age The extent of that vengeance which is denounced in the law giveth evidence hereof for it saith that a a a Exo. 20. 5. 347. Num. 14. 18. The Lord visiteth the sins of the fathers upon the children unto the third and fourth generation This in particular is threatned against b b b Isa 13. 20. Ier. 50 39. Babel that executed much cruelty upon the people of God By a propheticall spirit the c c c Psal 109. 13. Psalmist imprecateth as much against the enemies of Christ 1. d d d Rom. 2. 4. 2 Pet. 3. 9. Gods patience and long suffering is one cause hereof For he doth not utterly destroy and cut off all at once that give him cause so to do to try if by forbearing the extremity of vengeance they or their posterity may be brought to repentance Read Ier. 26. 18 19 c. 2. Gods jealousie and fiery indignation is also a cause of the continuance of vengeance For his wrath is such a lasting fire as if it be once kindled it cannot easily be put out The Law before the fore-named denunciation premiseth this cause * * * Exo. 20. 5. The Lord is a jealous God 3. Mens persisting in their impiety they and their posterity is another cause hereof and that the more immediate and meritorious cause which e e e Ier. 44. 21 22. the Prophet expresly upbraideth to the rebellious generation of the rebellious Iewes The law mentioneth this cause in this clause f f f Exo. 20. 5. Of them that hate me Here have we a ready answer to such as take boldnesse to Eccl. 8. 11. themselves because they behold not the whole wrath of God powred out at once But here they may learne that God can have warre with his enemies generation after generation now slaying some then others and at length all It was above 400 yeares before all Amalek was utterly destroyed yet here by Ioshua were many slaine After this more by g g g Iudg. 6. 33. Gideon yea h h h 10. 17. more also by other Iudges By Saul they were i i i 1 Sam. 14. 48. once and k k k 15. 7. againe smitten and finally by l l l 30. 17. David they were utterly vanquished And whereas many generations after this m m m Est 3. 1. Haman the Agagite who was of this stocke got some head the Lord had warre with him and destroyed n n n 7. 10. him and o o o 9. 10. his posterity Let children of wicked parents and succeeding generations of impious predecessors take heed how they tread in the wicked foot-steps of such as have gone before them especially where there are ensignes displaid of Gods battels against them For in such cases he useth to have warre from generation to generation Be not as your wicked fore-fathers were But cease yet to sin against God that he may cease to warre against you We have worthy presidents hereof in p p p 2 Chro. 29. 6 c. Hezekiah and q q q 34. 20 c. Iosiah Hitherto of such particular observations as arise from the words of this historie Now further in that Warre is here noted to be the means of Gods executing his fierce wrath on an obstinate people it is requisite that the evills of warre be distinctly noted and for aggravation thereof the benefits of peace §. 85. Of the evils of warre 1. FOr warre multitudes of men are gathered and those for the most part lusty stout and strong men In such multitudes it is scarce possible to have none but such as feare God Many many armies there have beene in all ages wherein not one that truly feared God could be found Very few armies have beene heard of whereof the greater Quis finis fructusve secularis huius non dico militiae sed malitiae Bern. ad Mil. Temp. c. 2. Quis ense accingetur non contraria lenitati iustitiae exercet id est dolum asperitatem iniustitiam propria scil negotia praesiorum Tertul. advers Iud. advers Marcion De militum vio lentia lege Chrys Hom. 76. ad Pop. Quovalidior est eo promptior ut inseriorem opprimal Ambr. Offic l. 1. c. 35. Erat ubique iustitium ob bellorum frequentiam Hier in Zac. 8. part have beene men truly religious and men fearing God but rather impious licentious and violent persons Where multitudes of such are assembled together what mischiefes may not be feared 2. For warre men use to be furnished with all kind of deadly weapons and mortall munition whereby souldiers are the more emboldened to all manner of outrages much cruelty is thereby occasioned Hence it comes to passe that men assembled in armies account all that they can come by be it by hooke or crooke right or wrong to be as their owne So as the places thorow which they passe and where they make any stay suffer much prejudice by them Instance the Danites that robbed Michah Iudg. 18. 16. 17 25. This undoubtedly was the cause that moved Iohn the Baptist to warne the souldiers that came to be instructed by him to take heed of doing violence Luke 3. 14. For the more potent men are the more forward they are to oppresse others And
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