the more patiently and contentedly beare the want of bodily food This is the means to instruct men both to be full and to be hungry both to abound and to suffer Phil. 4 12. need Such instruction wil make famine much more tolerable 10. All of all sorts must with patience expect the time and means which God shall give for succour and not prescribe time or means to God Much lesse murmure against God or charge him with any evill or refuse to wait on him supposing that he can not or will not affoord any succour as he who said This evill is of the Lord what should I wait for the 2 King 6. 33. 7. 2. Lord any longer And as the other that said when Elisha prophesied of much plenty and that suddenly Behold if the Lord should make windowes in the heavens might this be Meditation on Gods promises for succour in famine is of speciall use to worke patience §. 8. Of removing famine MEanes of removing famine are such as these 1. Humiliation and that especially for a §. 6. the sinnes wherby God hath bin provoked to seÌ„d famine b 2 Chro. 7 13 14. This means even in this case is expresly prescribed by God himselfe and a promise made of successe therto That it may be the more effectuall it must arise inwardly from the soule and be manifested and helped by fasting weeping and mourning Ioel. 2. 12. 2. Confession and that both of our owne guiltinesse and also of Gods justice in depriving us of his creatures Salomon Confessio hostia est Deo Aug. Enar. in Psal 95. compriseth as much under this phrase e 1 King 8. 35. Confesse Gods name We have a worthy patterne of this kind of confession in f Dan. 9. 4 c Daniels prayer For this end Examination of our own inward corruptions and of our former course of life yea and due observation of the publique and common sinnes of the times and places wherein we live is very requisite that thus if it be possible we may find out those particular sinnes which have in speciall incensed Gods wrath and provoked him to afflict us with famine and as we find them so in particular to confesse them as they who said g 1 Sam. 12. 19. We have added unto all our sins this evill c. 3. Conversion h Ioel 2. 12. This is also expresly prescribed and i 2 Chro. 7. 14. to this promise of succour is made Conversion must be answerable to confession It must be universall from all manner of sinne whereof we shall find our selves guilty and Ex fide poeniteat credat hanc esse medicinam c. Aug. de veâ—a falsa poenit cap. 13. whereto we shall find our selves addicted and particular from those especially for which we have cause to feare that God hath sent famine among us To confesse such sinnes and not to turne from them is to mocke God and the more to incense his wrath against us 4. Satisfaction for wrongs done to man at least if the wrong be such as God is moved to revenge This I do the rather here note because it is a meanes of removing the famine mentioned in my text For when David had made satisfaction for the wrong done to the Gibeonites God was entreated for the land 2 Sam. 21. 14. 5. Supplication k Ioel 1. 14. 2 Chro. 6. 28 29 7. 13 14. This is the most principall meanes of all All the other are but preparations hereunto This is likewise prescribed and a promise of prevailing thereby annexed thereunto l Iam. 5. 18. It hath beene used and proved to be effectuall 6. Faith in Gods promises This must be added to prayer Both Christ m Mar. 11. 24. and n Iam. 1. 6. his Apostles require as much Gods promises have their true and proper effect only in such as believe and to them they are effectuall either for sufficient supportance or for a good deliverance 7. Charity to the poore For God will succour such as are ready with their uttermost ability to succour others This is especially for such as have corne or other provision in store to bring it forth and give it freely or at least to sell it at a cheape rate to the poore Blessing is promised to him that selleth it namely to the poore and at a reasonable rate Prov. 11. 26. §. 9. Of promises for succour in famine Quest ARe there any particular promises for helpe in famine and deliverance from it Answ Yes very many as many as in any other like case Some of the particulars are these a 2 Chro. 7. 13 14. If I shut up heaven saith the Lord that there be no raine or if I command the locusts to devoure the land if my people shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land b Hos 2. 21 22. In that day I will heare saith the Lord I will heare the heavens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Iezreel c Ioel 2. 18 19. Then will the Lord be jealous for his land and pitie his people yea the Lord will answer and say unto his people Behold I will send you corne and wine and oyle and you shal be satisfied therewith d Zac. 8. 11 12. Now will I not be to the residue of this people as in the former dayes saith the Lord of hosts For the seed shal be prosperous the vine shall give her fruit and the ground shall give her increase and the heavens shall give their dew e Zac. 10. 1. Aske ye of the Lord raine in the time of the latter raine so the Lord shall make bright clouds and give them showers of raine to every one grasse in the field f Mal. 3. 10. Prove me now saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shall not be roome enough to receive it g Iob 5. 20. In famine he shall redeeme thee from death h Pro. 10. 3. The Lord will not suffer the soule of the righteous to famish i Psal 33. 19. Behold the eye of the Lord is upon them that feare him upon them that hope in his mercy to keepe them alive in famine k 37. 19. See A Plaister for the Plague on Numb 16. 45. §. 12 13 14. 15. In the dayes of famine they shal be satisfied §. 10. Of instances of Gods preserving in famine and removing famine THat the fore-mentioned promises may with the stronger confidence be rested upon take instance of How the righteous are exempted from judgement Gods performing them a Gen. 12 10 17 When in Abrahams time there was a famine in the land where he
of the soule Read for this Ios 7. 6. 2. Prostrating 2 Sam. 12. 16. Ezra 10. 1. Mat. 26. 39. The gestures of the particular parts of the body are many more as 1. Lifting up eyes This giveth evidence of our expectation of helpe from above and of our faith fixed on him 3. Lifting up eyes who is in heaven For the eye in prayer when it is lift up useth to stand fixed in which respect Christ is said to lift up his eyes and to looke to heaven Ioh. 11. 41. Mat. 14. 19. Pronaque cum spectent anima lia caetera terrā Os homini sublime dedit coelumque videre Iussit Sec. Ovid Metamorph. l. 1 See the Saints Sacrifice on Psal 116. §. 25. 4. Lifting up hands and David expressing prayer by this phrase addeth the reason thereof thus I will lift up mine eyes unto the hills from whence commeth my helpe c. Psal. 121. 1 2. 113. 1 2. Herein lieth an apparent difference betwixt man and other creatures For where other creatures looke downeward mans countenance is made more erect And where other creatures have but foure mustles in their eye man hath a fift to lift the eye upward 2. Lifting up hands or spreading them abroad Hereby we manifest that we can find no succour in our selves but are ready to receive it from him on whom we call and to whom we stretch our hands Thus Salomon in his solemne prayer spread forth his hands towards heaven and under this phrase setteth out the prayer of others 1 King 8. 22 38 54. So doth David Psal 141. 2. and Ieremiah Lam. 3. 41. 3. Casting downe eyes This testifieth an holy shame and 5. Casting downe eyes confusion of face by reason of a mans unworthinesse and unfitnesse to appeare in Gods sight Take instance hereof in the penitent publicane Luk. 18. 13. and in devout Ezra Ezr. 9. 6. 4. Knocking the breast Contrition of heart and compunction 6. Smiting breast of spirit godly sorrow and griefe is hereby manifested In such respects the fore-named Publican is said to smite his breast Luk. 8. 13. 5. Renting clothes pulling haire off the head and beard 7 Renting garments c. these are gestures which Ezra used Ezr. 9. 3 5. to which may be added the penitent womans teares with which she washed the feet of Christ and her wiping them with the haire of her head Luk. 7. 38. Deep apprehension of sin and much aggravation of griefe is by these and other like unusuall gestures declared 6. Kneeling This is the most usuall and proper gesture for prayer For examples read 2 Chro. 6. 13. Ezra 9 5. 8. Kneeling Dan. 6. 10. Luke 22. 41. Act. 7. 60. 9. 40. 20. 36. 21. 5. 8. Kneeling Deum genu posito adoramus fixo in terram poplite magis quod ab eo petimus impetramus Legimus enim Paulū in littore sic orasse geniculationes in oratione praeceptas Hier. Comment lib. 2 in Eph. 3. The very act of prayer is implied under this gesture Eph. 3. 14. Psal 95. 6. That homage which we owe to God that reverend respect which we beare to him that honour which we desire to yeeld to him is hereby testified All these gestures as occasions serve well beseeme those that call upon God But because here mention is made only of standing it shal be sufficient to have named the other §. 23. Of standing in prayer EXOD. XVII IX I will stand FRequent mention is made of standing at prayer For proofe whereof among others take notice of these 9. Standing Stantes oramus quod est signum resurrectionis Aug. Ianuatio Epist 119. Et de Serm. Dom. in monte ◠2. Scriptures Gen. 18. 22 23. 24. 13. 1 Sam. 1. 26. Neh. 9. 2 4 5. Mat. 6. 5. Luk. 18. 11 13. Mar. 11. 25. Christians in the Primitive Church on the Lords daies and also on sundry other Festivals did use to pray standing In many respects doth this gesture well become the divine exercise of prayer 1. It is a reverend manner of presenting ones selfe to God 2. It is an outward means of raising mens hearts and thoughts from earth to heaven For in this kind of gesture is the head raised furthest from the earth nearest to heaven It is not so in bowing sitting kneeling lying 3. It is a testification of our acknowledgement of Gods Soveraignty authority and dignity Therfore among men inferiours stand before them under whose command they are 1 King 3. 16. 10. 8. Dan. 7. 10. 4. It is a signe of stedfast faith in prayer It is oft put for a gesture of steddinesse and opposed to leaning wavering reeling 1 Cor. 16. 13. Eph. 6. 13 14. Hereby Moses might then imply 1. That he would present himselfe before the throne of God for them 2. That he would elevate his heart and lift up his desires to heaven 3. That he would do what he did with due reverence and respect to Gods excellency and soveraignty Stabat Moyses expectans fidem coelestium promissionum Amb Comment in Psal 118. Ser. 19. 4. That he would with the best stedfastnesse of faith that he could pray for them expecting the truth of divine promises Thus he sheweth that on his part he would not be wanting to do what belonged to him that they might be the more stirred up to do on their part what belonged to them and that all might with the stronger confidence expect a good issue Therefore this he professeth to do before hand thus as our English translates it I will stand Or to turne it word for word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal Benoni Me consistente Trem. Iun. I standing which implieth a continuance in doing what he undertooke to do together with an outward manifestation thereof For by saying I will stand he meaneth as much as if he had said I will pray and you shall see that I pray This gesture of standing being proper to prayer sheweth what they may do who are so thronged as they cannot kneele They may stand So as it taketh away their pretext who in strait pewes sit at prayer because forsooth they cannot kneele But I conceive that where a man can sit he may much better stand §. 24. Of the time and place of Moses his prayer THe time which he limiteth for performing the forementioned duty is not much delayed nor farre put off but rather the first opportunity is taken For this word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomorrow hath relation to Amaleks setting upon them and implieth the next day sooner then which an army could not have beene gathered together The place also is expressed On the top of the hill At the time that Amalek set upon them they were in a vallie or in a plaine and there Ioshua went out against them But Moses Why Moses went up to the top of an hill goeth to the top
not be over-much dejected at our pronesse thereto seeing it is that condition that none while they remaine in the flesh are exempted from And this is one use that we may make of such weaknesses as are noted to be in such as the Holy Ghost registreth in the Kalender of true Saints Yet are we not hereupon to sooth our selves too much in our weaknesses but rather this pronesse to faint should make us with our uttermost power i i i Heb. 12. 12. to lift up the hands which hang downe and the feeble knees to rouze up our soules and to quicken our spirits when we go to prayer Directions hereunto have been given k k k The Whole Armour of God on Eph. 6. 18. Treat 3. Part 5. §. 136. Periculum est si sit oralio tepida non ex vivâ affectione procedens In ascensu languescit deficit eo quod non habet vigorem Bern in Quadragess Serm 4 elswhere There is danger if prayer be cold It fainteth and faileth in the ascent thereof because it hath no vigour §. 46. Of the prejudice of failing in prayer IIII. * * * Interdum graviter impeditur oratio á pusittanimitate spiritus Bern Ioc citat INtermission of faithfull and servent prayer oft proves very prejudiciall Here it was an occasion of the enemies prevailing against his Church It endangered Peters life Mat. 14. 30. for it was the cause of his sinking in the water In this kind of fainting may be reckoned b b b 1 Sam. 10. 8. 13 8 c. Sauls preventing the time that Samuel had appointed to come to him which cost him his kingdome and that wearisomnesse which is taxed in the Iewes that said c c c Am. 8. 5. when will the New-Moones and Sabbaths be gone and said of the services which they performed to the Lord d d d Mal. 1. 13. Behold what a wearinesse it is Of a faint spirit which e e e Iam. 1. 627. the Apostle opposeth to faith he saith Let not that man thinke that he shall receive any thing of the Lord. 1. To intermit faithfull prayer while the occasion remaineth is to intermit the means whereby the blessing desired is to be obtained It is as if before the battell be ended souldiers should cease to fight or runners in a race fall downe and lie still before they be come to the goale 2. By such fainting and intermitting prayer as the weaknesse of flesh in man is manifested so the power truth wisdome goodnesse and other divine properties are impeached How then can it be thought but that much prejudice must needs come to such men thereby The reason why mens prayers do in the issue prove fruitlesse Information in the cause of fruitlesse prayers may hence be gathered They faint they faile they intermit they give over praying before that for which they pray be accomplished When any judgement publique or private is beginning or is feared as plague famine sword restraint of liberty or the like hearty earnest extraordinary prayer is oft made yea and fasting added thereto but if God seeme to tarry long before he remove that judgement men think it in vaine still to wait as he who said f f f 2 King 6. 33. What should I wait for the Lord any longer and so loose the fruit of their former prayers by not following them and continuing to hold out till the time appointed of the Lord. The like may be said of prayer for obtaining speciall blessings given over How fitly now may that generall encouragement of the Apostle g g g Gal. 6. 9. See The whole Armour of God on Eph 6. 13. Treat 1. Part 4 § 12. let us not be weary of well doing yea and the reason thereof for in due time we shall reape if we faint not be applied to prayer There is nothing whereunto continuance and perseverance is more requisite then prayer Of the benefit of perseverance in prayer we spake h h h § 44. Necessitatibus implicatus or a fortiter dic Deo quod habes in Psalmo In necessitatibus meis erue me Aug. Bonifac. Epist 70. before Here we see the prejudice of the contrary If therefore desire of good or feare of evill be motives of force there are motives of force to provoke us to all perseverance and in holding out to be fervent Therefore when thou art in straits be ardent and instant in prayer and say to God as thou art taught Psal 25. 17. O bring thou me out of my distresses §. 47. Of the uncertainty of warre V. * * * See §. 42. VVArre is wavering Sundry proverbiall sentences are used in Scripture which give evidence hereto as a a a 2 Sam. 11 25. The sword devoureth one as well as another b b b 1 King 20. 11 Let not him that girdeth on his harnesse boast himself as he that putteth it off c c c Eccl. 9. 11. The battell is not to the strong Time and chance happeneth to all d d d Pro. 21. 31. The horse is prepared against the day of battell but safety namely in battell or victory is of the Lord. e e e Ier. 50. 23. How is the hammer of the whole earth cut asunder and broken f f f 1 Sam. 15. 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women g g g Iudg. 1. 7. As I have done so God hath requited me Take for instance the Kings that upon their conquest over Sodome and Gomorrah were overthrowne by Abram Gen. 14. 11 15. And the Amalakites that sacked Ziklag and were surprized by David 1 Sam. 30. 1 17. All ages have given wofull demonstrations herof I will in that innumerable variety of instances which might be produced insist only on such as shew how the Church and people of God have had the worst in battell h h h Ios 7. 4. Victorious Ioshua and his army not onely here but after he began to conquer Canaan fled before their enemies i i i Iudg. 20. 21 23 The eleven Tribes were twice put to the worst by the Benjamites and after that the Benjamites utterly vanquished by them k k k Iudg. 3 c. The Israelites were oft overthrowne by their enemies in the Iudges time and in the Kings time Valorous David was forced to fly from l l l 1 Sam. 21. 10. Saul and from m m m 2 Sam. 15. 14 Absalom n n n 1 Sam. 30 1. Davids city was spoiled and burnt by the Amalakites o o o 2 Chro. 25. 11 22. Amaziah that overthrew the Edomites was soone after overthrowne by Ioash King of Israel Not to insist on any more particulars The manifold complaints of the Church in this case give further evidence to the truth thereof They are such as these p p p Psal 44. 7
Ebed melech was preserved 2. By n Isa 57. 1. taking them from the evill to come This was before exemplified in good Iosiah 3. By ordering the judgement so as it proves a meanes to them to honour God the more and to do more good to such as are better prepared to accept the good which they doe Thus was o Ezek. 1. 1. Ezekiel caried away to Babel in the first captivity that he might prophesie in Babylon to the Iewes there p Icr. 24. 5. who were counted good figs in comparison of the Iewes that were at Ierusalem who were as evill figs. 4. By making the judgement a meanes of their peace honour and externall prosperity in this world Thus the captivity of q Dan. 2. 48 49 Daniel and his three companions and of q Est 2. 17. 6. 10. Esther Mordecai and was a meanes of higher honour and greater advancement then they could in all probable conjectures have attained unto in their owneland They were also thereby speciall instruments of doing much good to the Church and their names by that meanes are more honourable to this day in the Church of God 5. By taking them by an externall judgement from earth Iusti vivant etiam quando corpore moriuntur Aug. cont Adversar I. egâ—s Prophet lib 2. cap. 5. to heaven where they live being dead yea by making the judgement a meanes to free them from eternall damnation Of such as by some extraordinary judgement died for it s said of them s 1 Cor 11. 30. many sleepe the Apostle saith t 32. Sancti qui mala temporalia patiuntur habent suas consolationes spem futuri seculi Aug Epist 122. ad Victorian when we are judged we are chastened of the Lord that we should not be condemned with the world Blessed be that sword though it be the sword of a mortall enemie that openeth a passage in the body for the soule to enter into heaven And blessed be that sicknesse though it be the Plague that thrusteth the soule out of the bodies prison to celestiall glory and eternall life So as in their sufferings they have their comforts and hope of eternall life Thus we see how judgements in the forementioned kinds prove blessings and how the Saints that seeme to perish in them may justly and truly say We had perished if we had not perished even more justly then he Themistecles sic fisijs suis A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vitâ Themist that so said to his children by reason of great honour and wealth that he attained unto in a strange country being banished out of his owne §. 15. Of Gods care of Saints mixed with the wicked BE not afrighted O ye righteous ones be not afrighted over-much at the judgements though they be terrible judgements which fall out in the world Though by reason of the multitudes of wicked ones among whom ye live in this world ye be every one forced to complaine and cry a Psal 120. 5. Woe is me that I sojourne in Mesech that I dwell in the tents of Kedar and to wish and say b Jer. 9. 2. O that I had in the wildernesse a lodging place of way-fairing men that I might leave my people yet can the Lord single you out and when he comes to sweepe them with the besome of destruction set you aside and as a few precious jewels in the middest of a great heape of rubbish sift them out and preserve them safe to himselfe when the rubbish is cast away It is said of Christ that He will thorowly purge his floure and gather his wheate into his garner but will burne up the chaffe with unquenchable Mat. 3. 12. fire Men when they fan their corne cannot do it so thorowly cleane but that some chaffe or tares wil remaine with the wheat and some wheat be cast out with the chaffe witnesse the offall that remaines after the best fanning that men can make But Gods fanning is a thorow fanning not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graine not a Saint shal be overslipt This is indeed most properly meant of the last fanning of the world at the day of judgement yet in the meane time doth the Lord take notice of every one of his to provide for them and in the most common and generall judgements to do that which in his wisdome he seeth to be fittest for them When Eliah 1 King 19. 18. thought he had bene left alone in Israel God knew many more yea he could tell the just number of them Thou maist therefore O faithfull one say of the Lord He is my refuge and my fortresse my God in him will I trust Surely he Psal. 91. 1 2 c. shall deliver thee from the snare of the fowler and from the noisome pestilence c. §. 16. Of beleevers dying of the Plague Quest HOw is it then that the righteous as well as the unrighteous die of the Plague Answ 2. Some say that no true believers are taken away with a common Plague But this is too bold an assertion unwarrantable Putamusne justos aliquos peste occisos Quid obstat poluerunt ipsi involvi Nonne multisancti experti sunt captivitatem Mart. Comment in 2 Sam. 24. Eccl. 9. 2. uncharitable To adjudge all to hell that were taken away by that devouring pestilence which in Davids time destroyed 70000 in three dayes is an unmercifull doome Experience giveth evidence that many that have manifested true outward fruits of a sound faith upright conscience honest heart and entire repentance have died of the Plague Besides the Word of God beareth witnesse that All things come alike to all There is one event to the righteous and the wicked And how dieth the wiseman as the foole 2. Others say that they that are true Saints and have a 2. 16. true justifying faith may die of the Plague But yet they adde that there is a particular saith that Saints may have which will in a common pestilence keepe them safe from that disease But I demand of such what warrant and ground they have for such a faith To pretend a faith without ground is plaine presumption They produce for their ground the 91 Psalme But if they rightly marke the scope of that Psalme they shall find that freedome from the Plague is there no otherwise promised then freedome from death in warre then from hurt of wild beasts if we be among them then from other dangers and troubles yea then honour and long life The promise then of preserving believers from the See Domesticall Duties on Eph. 6. 3. Treat 1 §. 103. pestilence is to be taken as other promises of temporall blessings so farre forth as God in his wisdome seeth it good for them to be delivered And what believer would be delivered Nulla causa pro babilior scurrit our justi homines laborent plerunque in hac vita nisi quia hoc ijs
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
21 c the Israelites in the wildernesse provoked God and b b b 1 Sam. 3. 14. the house of Elie and c c c Ier. 22. 24. Ieconiah and d d d Ezek. 17. 16. Zedekiah and e e e Am. 6. 8. the ten Tribes that revolted from the house of David and f f f Ezek. 5. 11. the children of Iudah while they lived in their land and g g g Ier. 44. 26. after they were gone into Egypt and h h h 46.18 the Egyptians and i i i Zeph. 2. 9. the Moabites and Ammonites and k k k Isa 14. 24. the Assyrians and Babylonians and sundry Non ideò Deus jurat quod fide credentis indigeat c. Deus cum loquitur fidelis est cujus sermo sacramentum est Non enim propter sacramentum fidelis omnipotens Deus sed propter Deum etiam fidele sacramentum est Amb. de Cain Abel l. 1. c. 10. Quia illud verius solemus credere quod jurejurando firmatur ne nostra claudicet fides jurare describitur Deus Amb. loc citat other as well as these Amalakites mentioned in this text What may be the reason that the Lord should sweare Is it not enough for him to threaten Surely in regard of himselfe and his owne divine properties it is enough God doth not sweare because he needs credit Every word of God is true and faithfull and it is as an oth For God is not faithfull by reason of his oth but by reason of God his oth is true and stable For he is able to make good every word that cometh out of his mouth al in heaven and earth cannot hinder the execution therof and in this kind when by his word his truth is engaged he wil without failing do what he is able to do The reason therefore of Gods oath resteth on man who is prone to make sleight account of Gods word who hath a stiffe necke an hard heart an obstinate spirit Wherefore to terrifie him the more the Lord by oath bindeth himself to take vengeance As on the contrary Because we are wont to believe more stedfastly that which is confirmed by an oath that our faith should not waver God is said to sweare So as the Lord in tender respect to the weaknesse of his children who by reason of the flesh in them are prone to make question of Gods promises doth bind them with his oath as he did to l l l Isa 54. 9. Noah to m m m Gen. 22 16. Abraham to the n n n Exo 13. 5. other Patriarchs to o o o Psal 89. 3. David and to other Saints so by reason of the wickeds incredulous disposition God binds his threatnings with his oath 1. This gives evidence of the corruption of nature which Mans slownes to beleeve is so possessed with infidelity as more then ordinary means must be used to worke our hearts to give credit to that which ought upon the least intimation to be with all reverence Sihominibus affirmantibus se vera dicere etiamsi non addant sermoni juramentum credere solemus quis adeò furiosus esse potest ut non credat Conditori omnium rerum praesertim iuramento interposito Theodor Dialog 1. believed God is the Lord God of truth Psal 31. 5. He can not lie Tit. 1. 2. It is impossible that he should Heb. 6. 18 His bare word is more then all other arguments or inducements whatsoever can be used to worke faith Yet is it by corrupt man little regarded If we use to believe men when they avouch that they tell truth who can be so mad as not to believe the Maker of all things especially when he interposeth his oath O the infidelity of mans heart to God ward Must God be put to his oath and forced to sweare What matter of humiliation doth this minister unto us 2. Much terrour must this needs minister to such as Gods oath for vengeance terrour provoke God thus to ratifie vengeance against them There can bee no hope for such to escape For by an oath he that sweares binds himselfe to that which Quibus juravi in jrâ meâ Magnus terror Aug. Enar. in Psal 94. he sweares to doe The bonds of an oath are such as these 1. A calling of one to witnesse for that which is spoken Instance this forme of oath used by the Apostle s s s 2 Cor. 1. 23. I call God Bonds of an oath for a record upon my soule 2. An appointing of one to be a Iudge of what is said which this phrase t t t Gal. 1. 20. before God I lie not importeth 3. A making of one to be an avenger if that which is sworne be not so So did she that thus swore u u u Ruth 1. 17. The Lord do so to me and more also if ought but death part thee and me 4. A pawning of somthing for the truth of that which is sworne Hee pawned the life of his Soveraigne who thus swore x x x Gen. 42. 15. By the life of Pharaoh ye shall not goe hence c. 5. An imprecating of some evill to ones selfe if it be not as he sweares as y y y Num. 5. 20. that forme of oath which by the law is prescribed to a woman suspected of uncleanenesse By all these bonds doth God in his oath binde himselfe For z Having no greater to sweare by makes himselfe witnesse judge and avenger of what he sweareth a a a Heb. 6. 13. He swore by himselfe The things also which he pawnes are most precious to him as his b b b Ier. 51. 14. Soule his c c c 44. 26. Name his d d d Am 8. 7. Excellency his e e e Psal 8. 35. Holinesse his f f f Isa 62. 8. Right Hand and Strong Arme and here his g g g Exo 17. 16. Throne Yea he doth also by way of h h h Psal 95. 11. Imprecation bind himselfe but so as the thing imprecated is never exprest By the way note that in all the formes of Gods oath he hath relation onely to himselfe whereby is evicted that Iurat per semetipsum ut vel juranti Deo credas alium Deum omnino non esse Tertul advers Marcion lib. 2. there is none above him none equall to him no God but he Can any now imagine that that whereunto God so binds himself shall not be performed Or that any can free themselves from his wrath when he is provoked to sweare vengeance O ye that thus far provoke the great Lord of heaven and earth tremble and quake at his oath Shall such a Lyon roare and the beasts not tremble The Kings wrath Loqui Dominum magnum est Quanto magis jurare Deum Iurantem hominem debes timere ne propter ju rationem faciat quod contra
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
evidence that II. God can many wayes destroy men By causing the earth to open it selfe he destroyed some by fire he consumed others yet besides these 14700. die of a plague The manner of expressing the former judgements by relation to Korah thus in the matter of Korah giveth proofe that III. The bloud of accessaries lieth upon the principalls Korahs matter was the peoples death In that others died about that matter it further giveth instance that IIII. Accessaries make themselves liable to the judgement that falleth on the principall §. 70. Of a plagues devouring I. * See §. 69. A Plague can quickly destroy a multitude Here within lesse then a day 14700. are destroyed by a plague There is mention made before this of a plague which though the precise number of them that died be not expressed may be thought to have destroyed as many as this plague for it is said that a Numb 11. 33. The Lord smote the people with a very great plague After these but before they went out of the wildernesse at one time there b 259. died in a plague 24000. c 2 Sam 24. 15. In Davids time there died within the space of three dayes almost three times 24000 of a plague viz. 70000. d 2 King 19. 35 In Hezekiahs time when Sennacherib came against Ierusalem there died of a plague in one night more then twice as many of the hoste of Sennacherib as did of all Israel in the foresaid three dayes viz. 185000. Other histories relate very great destructions caused by plagues Thucydides maketh mention of a plague that began at Lib. 2 Belli Pelopon anno secundo Ethiopia fell downe into Egypt and Afrique and into the greatest part of Persia and invaded Athens on a sudden where dying men lay tumbling one upon another Their Temples were filled with the dead Lawes of funerals were broken every one burying where he could find roome And while fires were made to burne some dead corps others were brought and cast thereinto Eusebius recordeth a plague at Alexandria which made Ecclesiast Hist lib. 7. cap. 21. every man to howle thorow the City by reason of the multitude of dead corps which daily fell There was not an house where no course was found And the Heathen there left their dead unburied to be devoured of dogs At Rome when Camillus died there died ten thousand Heurm de peste cap. 1. every day of the plague And under Vespasian and Commodus Emperours two thousand were every day taken away with that infectious disease Vnder Iustinian a plague with such violence fell upon Bizantium and the bordering places as every day there died Alsted in Thesaur Chronol Mirab. Dei an 547. Idem Ibid. an 729. Idem Ibid. an 1348. five thousand and some dayes ten thousand At Constantinople a plague swept away three hundred thousand persons Vnder Charles 4. an Epidemicall plague wasted the whole world for three yeares together At Lubeck it destroyed fourescore and ten thousand and at Florence an hundred thousand In Petrarchs time so fierce a plague invaded Italy that Idem Ibid an 1359. there remained alive scarce ten of a thousand But to leave Forraigne parts we will give some instances of the multitudes of such as have beene devoured by the plague in our owne Country In the raigne of Edward 2. there was so grievous a mortality Stow in his generall Chron. of Engl. an 9. Edw 2. Idem Ibid. an 22. 23. Edw. 3. of people as the quicke might unneath burie the dead In the raigne of Edward 3. a farre greater plague happened It came from beyond sea into the townes and parts of England joyning on the sea-coasts in Dorset-shire where even as in other countries it made the country void of Inhabitants so as there were almost none left alive Thence it passed into Devon-shire and Somerset-shire even unto Bristow where it much raged It came also to Glocester Oxford and London and finally it spread over all England and so wasted the people as scarce the tenth man was left alive When Church-yards were not large enough to bury their dead in they chose certaine fields appointed for that purpose For the dead in London * The Charter-House was afterwards built thereon Register of the Charter-House excarta a peece of ground called Spittle-croft containing 13 acres without the barres of West-Smithfield was purchased enclosed and dedicated In that place were buried the yeare following more then fifty thousand persons * Acts Monum an Edw. 3. 22. An. Dom. 1348. Two thousand are said to be there buried every day from Feb. 1. till the beginning of May following besides those which in other places in and about the City were buried Of that plague there died in Norwich from Ian. 1. to Iuly following fifty seven thousand an hundred and foure and in Yarmouth seven thousand fifty two In Richard the seconds time a great pestilence was in Stow. in his generall Chrō Rich. 2. 15. An. Dom. 1391 Ibid. Edw. 4. 18 An. Dom. 1479 Norfolk and other countries Besides other places in a short time there died therof in the city of York eleven thousand Vnder Edward 4. an innumerable company of people died of the plague in London in divers other parts of the Realm In the raigne of Henry 8. there was such a plague as in Ibid. Hen. 8. 5. An. Dom. 1513 one house to wit the Minories without Aldgate there died 27. professed Nunnes besides lay-people and servants in that house In the raigne of Edward 6. was also a great pestilence In Queene Elizabeths time many English being sent to Ibid Edw. 6. 2. 1548. Ibid Q. Eliz. anno 4. New-haven for the safeguard thereof such a plague there fell as the streets lay even full of dead corps not able to be removed by reason of the multitude that perished From thence the souldiers brought the infection into England Besides those that died in other parts of the Realme there died in London liberties and out-parishes from Ian. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and sixe besides those which died of other diseases Againe from Dec. 29. 1592. to Dec. 20. 1593. there died in London and the liberries of all diseases 17893. of the plague 10673. In the first yeare of King Iames from Dec. 23. 1602. to Dec. 22. 1603. in London and the liberties thereof there died of all diseases 38578. Of the plague 30578. In the first yeare of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417. It hath beene * §. 48. before proved that a plague is an effect of Gods wrath an immediate stroake of his hand Such a stroake must therefore needs be heavy and destroy many where it lighteth especially when the Lord so striketh therewith as he will shew that he is angry §. 71. Of the terrour of a plague O Make not