congregation and behold the Plague was begun among the people and he put on incēse and made an attonement for the people To demonstrate the Efficacy of the foresaid Remedy it is further related 1. How it was used 2. How in the use of it it proved The Manner of using it is 1. Generally propounded And Aaron tooke as Moses commanded 2. Particularly exemplified In the particular exemplification are expressed 1. The speed made and ranne into the midst of the congregation 2. The reason ratified and behold the Plague was begun among the people 3. The meanes used and he put on incense 4. The thing effected and made an attonement for the people Verse 48. And he stood betweene the dead and the living and the Plague was stayed 5. The Manner of doing it And he stood betweene the dead and the living The proofe of the efficacy of the foresaid remedy in the use thereof is manifested by the Effect following thereon And the Plague was stayed The determinate expression of the judgement is Verse 49. Now they that died in the Plague were foureteene thousand and seven hundred beside them that died about the matter of Korah 1. Manifested by the number of those that died of the Plague 14700. 2. Aggravated by relation to a former judgement beside them that died which is described by one of the principall Persons that pulled that judgement on their owne and on the peoples pates about the matter of Korah §. 2. Of the exposition and observations of NVMB. 16. 44. NVMB. 16. 44. And the Lord spake unto Moses saying THis first particle AND being a copulative knitteth this upon the former History as a consequence justly following thereon Now in the former History the Sinne of the people is laid downe For after that the Lord had manifested his fierce wrath against Korah Dathan and Abiram with those that tooke part with them by causing the earth to swallow up some of them alive and by sending forth a fire to consume other of them the people that saw these fearefull spectacles of Gods vengeance were so farre from feare and trembling as most audaciously and presumptuously they murmured and gathered themselves together against Moses and Aaron as the other who were before destroyed had done Hereby the Lord was provoked to adde to the former judgements the Plague here noted in my text So as they added sinne to sinne and the Lord added Sequentium accessione ad majorem se contemptum peccatum extollit Chrys Hom. 22. ad Pop. judgement to judgement For their sinne therefore the Lord plagued them For by the multiplication of sinne they grew into a greater contempt then before The title here given to God and translated the LORD is Gods proper name a See the Churches Conquest on Exo. 17. 15. §. 72. Iehovah Gods speaking here mentioned implieth an extraordinary manifestation of his mind and that so evidently as a man doth when he speaketh to another and thereby declareth his meaning The Person to whom he spake was b See the Churches Conquest on Exo. 17. 9. §. 9. Moses even he who was made both a Prince and Prophet to that people Three especiall observations are here most remarkeable I. Iudgements are consequents of sinne The inference of this Plague upon the peoples sinne gives evidence hereto II. God foretels what he intends against sinners For Gods speaking here mentioned was a foretelling of that he intended against the rebellious Israelites III. God reveales his mind to his Ministers Moses to whom God here speakes was his Minister His Minister to governe and to instruct his people §. 3. Of judgements as consequents of sinne I. * See §. 2. Malorum in corpore causa est animae nequitia Chrys ad Pop. Hom 46. IVdgements are consequents of sinne Take a view of the judgements recorded in Scripture and you may easily find sinne to be the cause of all The first that ever was inflicted on a creature was a 2 Pet. 2. 4. the casting downe of Angels into hell But these are expresly said to be Angels that sinned b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The next was on the Serpent to whom the Lord thus said c Gen. 3. 14. Because thou hast done this thou art cursed In like manner to Adam d 17. Because thou hast eaten c. Cursed c. Thus e 6. 5. the generall deluge of the world the f 18. 20. burning of Sodom and Gomorrah the g Exo. 3. 9. 56. plagues of Egypt h Heb. 3. 17. the judgements in the wildernesse i Iudg 2. 20. in the time of the Iudges and afterwards were all for sinne But not to insist on more particulars in a case so cleare the Wiseman expresly saith k Pro 13. 6. The kinde of Iobs afflictiōs wickednesse overthroweth the sinner He that acknowledgeth this commendeth the justice of God Ob. Sore judgements fell upon Iob yet were they not consequents of sinne Answ 1. Surely Iob was not free from all sinne l 1 King 8. 46. Sancti in medio tribulationis peccata sua consitebantur pro quibus se aigne justè humiliari noverant Aug. Epist 122 ad Victor de afflict piorum For there is no man that sinneth not Before sinne seazed on man he was free from all judgement and as free shall he be when againe he shal be without sinne Therefore Saints in their afflictions have confessed their sinnes for which they knew they were deservedly and justly humbled 2. Distinction must be made betwixt judgements Some are m 1 Pet. 1. 7. Iam. 1. 3. See §. 49. for evidence proofe and exercise of such graces as God hath endued men withall Others are for punishments of sinne and they either n 2 Chro. 33. 12 to bring a sinner to repentance or o Iud. Vers 7. to make him an example of just vengeance The judgements which befell Iob were of the first kinde The judgements intended in the point in hand are of the latter kinde The direct contrariety that is betwixt sinne and Gods purity on the one side and Gods holy jealousie and perfect Why judgements follow sinne hatred of sinne his impartiall justice his truth in executing what he threatneth his care to keepe others from being insected his wisdome in stopping the mouth of such as are punished and the many ill consequences that might follow upon sinnes impunity on the other side as they hold judgements from such as by their impenitency pull them not upon their owne pates so they hasten judgements on notorious sinners §. 4. Of the sinnes that cause judgement 1. p Ios 7. 13. THE charge which God gave to Ioshua when he Search cut cause of judgement and the men of Israel with him fled before the men of Ai to search out and take away from among them the accursed thing affordeth a direction very pertinent to the point in hand which is when we see any judgement
about the matter I will not strike many blowes I will quickly with a blow dispatch him Some English Translators expound the word in the text quickly Here have we a mixture of Mercy Iustice Mercy in seeking to preserve some Iustice in resolving to destroy others The former is expressed in an admonition The latter in a resolution The admonition intimates 1. Gods mind that he would not have them perish 2. Mans endeavour Here is noted 1. Their action Get ye up 2. The company From this Congregation The resolution expresseth 1. The Author of the judgement 2. The Kinde of the judgement The Author is the Lord. I will saith God The Kind of judgement setteth out 1. The Matter intended consume them 2. The Manner of doing it at once The Connexion of the Resolution with the Admonition THAT I may or AND I will implieth Gods unwillingnesse to plague the righteous with the unrighteous Seven principall Doctrines are here commended to our due consideration I. God is not willing that the righteous should perish with the unrighteous For he giveth advice to such as were righteous to escape when he thinks of destroying the unrighteous II. They that would avoid the judgement that fals on the wicked must avoid communion with them The action here enjoyned get you up intends as much III. Multitudes conspiring in evill must be left The word congregation from which they must goe implies thus much IIII. Mixture of the godly with the wicked is a stay of judgement For by saying Get yee up AND I will or THAT I may consume them he intimates that he would not consume the one till the other were gone V. The Lord revengeth the rebellious For he it is that saith I will consume VI. Stubbornenesse after some stroaks causeth utter destruction Sroake upon stroake had beene stroken before for the earth had swallowed up some and fire had devoured others yet they persisted in their rebellion therefore now saith God I will consume them VII Suddennesse adds much to the severity of a judgement For God intending severity threatneth to do what he intends at once §. 12. Of the godlies exemption from the ungodlies destruction I. * See §. 11. GOD is not willing that the righteous perish with the unrighteous S t. Peter gives three of the most famous instances that have bene hereof since the beginning of a 2 Pet. 2. 4 c. the world One is of the Angels when they that fell were cast into hell the other were reserved in heaven Another is of the old world when it was drowned Noah and his family was preserved in the arke A third is of Sodom and Gomorrah when they were destroyed with fire and brimstone Lot and his two daughters were kept alive Thence the Apostle inferres this conclusion very pertinent to our purpose b 2 Pet. 2 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of judgement to be punished c Ezek. 9. 4 6. The marke which God caused to be set on the forehead of such as cried for all the abominations that were done and this charge given thereupon come not neare any man upon whom is the marke shewes his mind to wards such as keepe themselves free from sinnes which cause vengeance So also such exhortations as this come out of her my people that ye receive not of her plagues Rev. 18. 4. Hereby God giveth evidence that d Pro. 15. 3. The eyes of the Lord are in every place beholding the evill and the good that he can distinguish betwixt such as differ that he can deale with men as they deale with him that e Psal 18. 26. with the pure he will show himselfe pure and with the froward he will shew himselfe froward and that it is not in vaine to feare him and to keepe our selves unspotted from the world §. 13. Of the cases wherein Saints have their share in publique judgements Ob. TRue may some say if this were universally and infallibly true that no righteous man did at any time perish with the unrighteous But experience affoords evidence Servi Dei sanct dupliciter mala temporalia patiuntur quia ab ipsis impij◠cum ipsis patiununtur Aug. Epist 122. ad Victor to the contrary For in all publique judgements we see the righteous involved with the wicked They may suffer temporall evils two wayes by the wicked and with the wicked Answ If the extent of Gods deliverance be rightly conceived it wil be found to be universally and infallibly true that God delivereth the righteous from the judgement of the wicked It doth indeed oft fall out that righteous men have a share in some externall judgements which the wicked pull upon themselves and that 1. When they make themselves accessarie to those common sinnes that cause judgement As f Numb 20. 12 Propeccatis ecrum Deus slagel lat etiam ipses sanctos suos Aug. loc citat Moses and Aaron became incredulous in the wildernesse as well as the other Iewes whose carkasses fell therein 2. When the wise Lord knoweth that greater evils would befall them if they should then escape Thus when the time was come that God had determined to heape judgement upon judgement till at length the land of Iudah should be made desolate in the beginning of those dayes was g 2 King 23. 29 Iosiah that good King Iosiah slaine with the sword of the enemie Yet because he lived not to see the miseries of succeeding times he is said h 2 King 22. 20 to be gathered into his grave in peace 3. When the just God will shew the fiercenesse of his wrath how farre the wicked have provoked him to aggravate the judgement he taketh away the righteous therewith who are as chariots and horsmen while they remaine Thus was good i 1 Sam. 31. 2. Ionathan taken away who if he had lived might have beene a meanes of preserving the house of Saul from utter ruine though David had beene King The death of righteous Ionathan much aggravated the sinne of Saul and the judgement that followed thereupon 4. When the Lord to whom vengeance belongeth will give the wicked an occasion to expect sure and sore vengeance then he maketh his Saints a signe and an example unto them Thus k 1 King 13. 24. he caused a Lion to slay the man of God that was seduced by a lying Prophet to transgresse the word of God In this case saith the Apostle l 1 Pet. 4. 17. Iudgement must begin at the house of God And if it first begin at us what shal be the end of them that obey not the Gospell of God §. 14. Of sundry wayes of exempting Saints from judgements YET hath God his wayes and meanes to deliver the righteous in the forementioned cases and all other cases whatsoever As 1. By visible preservations of them from externall judgements as m Ier. 39. 17.
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
things doing that which was good in other things that which was evill it is said d 1 King 11. 4. 15. 3. His heart was not perfect as the heart of David Yet there was a famine in the daies of David III. A famine may long continue without intermission The famine here mentioned continued three whole yeares together A long time IIII. Causes of judgements are to be sought out The enquirie here mentioned importeth as much V. Chiefe Governours ought to be most solicitous in publique judgements David the King is herein set out as a patterne VI. God is to be sought unto for removing judgements So David here enquires of the Lord. §. 3. Of famine a judgment I. * See § 2. A Famine is a judgement As a judgement it is a Lev. 26 26 c. Deut. 28. 23 38 53. threatned in the law and put into the catalogue of the curses that were fearefull judgements and b Isa 51. 19. Ier. 42. 16. Ezek. 6. 12. by the Prophets who were raised up to denounce Gods judgments afore-hand to his people c Ezek. 5. 16. 2 Chro. 20 9. Ier. 24. 10. 27. 8. Where the Scripture mentioneth three sharp mortall arrowes of the Lord which he useth to shoot as judgements against children of men famine is one one of the sharpest d 2 Sam. 24. 13. These three arrows as three sore judgments were brought to David for him to choose one of them to be shot against him but he would not choose famine Where the Lord saith e Deut. 32. 23 24. I will spend mine arrowes upon them in amplification thereof he addeth They shal be burnt with hunger f Ioel. 1. 2 c. 2. 1 c. Famine is the judgement which the Prophet Ioel doth most pathetically bewaile and for removing whereof he calleth the whole land to prayer and fasting g 1 King 8. 35 37. Famine is one of the judgements which Salomon in his effectuall prayer at the dedication of the temple earnestly deprecateth and prayeth against In the Ecclesiasticall histories of the Primitive Churches it is recorded that a very sore famine fell out in the dominions Euseb Eccle siast Hist lib. 9 cap. 7. 8. Niceph. Calist Ecclesiast Hist l. 7. c. 27. 28. of Maximinus the Emperour upon his publishing of cruell and bloudy edicts against Christians This Maximinus was the authour of the seventh fierce and fiery persecution In his Edicts he laid the blame of all publique judgements on Christians But the foresaid famine together with a fearefull plague accompanying the same besides sundry rebellions and insurrections gave evident demonstration of Gods indignation against that Emperours cruelty §. 4. Of the effects of famine IF the effects of famine be duly considered it will appeare that it is a most sore and fearefull judgement Lege Ioseph de bello Iud. l. 6. cap. 11 14 16. 1. 7. c. 7 8 1. It bringeth such as have had abundance enough for themselves and all that belong unto them yea and much over-plus for the reliefe of others to extreme penury and beggery It exhausteth all the mony that the rich have and forceth them to sell away all their goods cattell and lands Instance the Egyptians who sold all to Ioseph Gen. 47. 18 19. and to let go any thing as Iaakob who let his darling Famis extremitas patris amorem dicit Chrys Hom. 64. in Gen. 43. Benjamin go into Egypt Gen. 42. 11. Extremity of famine overcame the fathers love 2. It depriveth poore men of means to worke and labour for their living The Prophet Zac. 8. 10. speaking of times of famine saith There was no hire for man nor any hire for beast Thus meanes of livelihood were taken away 3. It maketh men hard-hearted against the cries of such Qui ex opulentioribus esse videbantur multitudine petentium absterriti postquam innumera praestilissent immitem rigidum animum induebant verentes ne eandem ipsi cum petentibus brevi paterentur egestateÌ„ Euseb Eccl. Hist l. 9. c. 8. Fames tanta est in Phrygia orâ—a ut necessariò incolae patriam relinquerent Niceph Eccl. Hist l. 11. c. 16. Abraham habuit dies malos quando a same mutabat regionem quaerebat â—ibum Aug. Enar. in Psal 33. Fames admodum exerevit adeo ut homines ad irrationalium animantium alimenta sint conversi Niceph. Eccl Hist l. 10. c. 35. Rebus necessarys desicientiâ—us prohibitis insolitis exitiosis alimentis uâ—ebantur Ibid. l. 15. c. 10. as starve For men that have for the present feare that the famine may bring them to want and thereupon refuse to give to others Yea deare and tender mothers are forced to stop their eares against the cries of their young children having nothing to feed them withall Lam. 2. 12. and 4. 3 4. 4. It forceth such as otherwise would deale justly to use fraudulent and violent meanes to get their living So much doth he intimate who praying against extreme poverty rendreth this reason Least I steale Prov. 30. 8 9. and he who said Men do not despise a thiefe if he steale to satisfie his soule when he is hungry Prov. 6. 30. 5 It puts men upon dangerous attempts and makes them desperate according to the proverb Hunger makes men breake thorow stone walls The desperate resolution of the hunger-starv'd lepers giveth instance hereof 2 King 7. 4. It was this Let us fall unto the hoste of the Syrians If they save us alive we shall live and if they kill us we shall but die We got our bread say the Iewes with the perill of our lives Lam. 5. 9. 6. It maketh many if at least they can get passage to fly their country and so voluntarily to banish themselves Abraham and Isaak by reason of famine went to countries where they supposed themselves to be in great danger for their wives Gen. 12. 10 12. and 26. 1 7. A famine caused Iaakob with all that belonged to him to go downe into Egypt Gen. 46. 6. and Elimelech with his family to go to Moab Ruth 1. 1. and the Shunemite with her houshold to go to the Philistines 2 King 8. 2. 7. When people know not whither to go or can not go from the place where they are as in a city besieged it bringeth men to feed on the coursest things that they can get As on horse bread on all manner of rootes on acorns on horses and asses on mice rats and all kind of vermine on doves dung on leather and any other thing that can be chewed and swallowed Yea it bringeth such grosse things to high prices 2 King 6. 25. 8. It causeth men to be inhumane and to eate one anothers Vt maâ—res filios suos commederent obsidionis necessitas coercuit Aug de Mirab. S. S. l 2 c. 26. Lege Chrys advers vituper vitae Monast l 1 de Maria quadam commedente filium suum ex Ioseph Hist de
judgements 13 § 11. Of the meaning and doctrines of the first part of the 45. Verse of Numb 16. 14 § 12. Of the godlies exemption from the ungodlies destruction 17 § 13. Of the cases wherein Saints have their share in publike judgements 18 § 14. Of the sundry wayes of exempting Saints from judgements 19 § 15. Of Gods care of Saints mixed with the wicked 20 § 16. Of believers dying of the plague 21 § 17. Of avoiding communion with the wicked for avoiding their judgements 23 § 18. Of flying in time of plague 24 § 19. Of leaving multitudes in evill 25 § 20. Of the stay of judgement by reason of the godly mixed with the wicked 26 § 21. Of Gods revenging therebellious 28 § 22. Of the utter destruction which stubbornenesse brings to men 29 § 23. Of sudden judgements 30 § 24. Of the exposition and observations of the last part of the 45. Verse 32 § 25. Of the sense and notes of the former part of Verse 46. 34 § 26. Of respect to ones calling 40 § 27. Of using warrantable meanes to pacifie Gods wrath 41 § 28. Of sacrificing humane bloud to pacifie God 42 § 29. Of popish toyes to pacifie God 44 § 30. Of performing things warrantable with due circumstances 45 § 31. Of shewing mercy to such as wrong us 47 § 32. Of speedy pacifying Gods wrath 49 § 33. Of attonement with God after his wrath hath beene kindled 53 § 34. Of Gods peculiar love to man 54 § 35. Of their desperate condition who reject reconciliation 55 § 36. Of the penitents comfort in reconciliation 56 § 37. Of the resemblance betwixt prayer and incense 56 § 38. Of incense typifying Christ. 59 § 39. Of the vertue of Christs intercession to appease God 61 Of the vanity of meere creatures intercession 62 § 40. Of the scope of the last clause of the 46. Verse 65 § 41. Of the sense of these words wrath is gone out from the Lord. 66 § 42. Of anger attributed to God 67 § 43. Of the lawfulnesse of anger 69 § 44. Of the matter of mourning which the provocation of Gods wrath gives 72 § 45. Of the sinnes which most provoke Gods wrath 74 § 46. Of the causes of Gods wrath among us 79 § 47. Of the kind of plague here meant 82 § 48. Of a plague as an effect of Gods wrath 85 § 49. Of afflictions as effects of wrath or love 86 § 50. Of the duties to be done when a plague is begun 88 § 51. Of the terrour of the beginning of Gods judgements 89 § 52. Of the meaning and method of the 47. Verse 91 § 53. Of obedience to Governours directions 93 § 54. Of ordering obedience to circumstances aright 94 § 55. Of the danger of scanty obedience 96 § 56. Of due respect to every branch of that which is given us in charge 97 § 57. Of speed in relieving the distressed 98 § 58. Of the danger of delaying succour 99 § 59. Of speedy succour 99 § 60. Of the boldnesse in danger which a good warrant giveth 100 § 61. Of publike persons forbearing to visit particular persons infected with contagious diseases 103 § 62. Of substituting others in ones place in time of danger 103 § 63. Of observing Gods judgements 104 § 64. Of the sense and scope of the 48. Verse 106 § 65. Of using meanes to preserve the living 107 § 66. Of using meanes in desperate cases 109 § 67. Of the efficacy of right meanes 110 § 68. Of Gods power over plagues 112 § 69. Of the meaning of the 49. Verse 113 § 70. Of a plagues devouring 116 § 71. Of the terrour of a plague 119 § 72. Of the many meanes that God hath to destroy men 120 § 73. Of the bloud of others which principals bring upon themselves 121 A PLAISTER FOR THE PLAGVE §. 1. Of the Resolution of the whole Historie NVMB. CHAP. 16. VER 44 45 46 47 48 49. IN this history we have A Plaister for the Plague such a plaister as hath its probatum est For this plaister being applied to the plague the plague was stayed Verse 48. Verse 44. And the Lord spake unto Moses saying The parts are 1. The Cause of the Plague 2. The Cure of the Plague The cause is procuring i nflicting The procuring cause is pointed out by this copulative particle AND which pointeth at the sinne of the people set out in the 42 43. Verses The inflicting cause was the Lord. For he saith I will consume c. And of him Moses saith wrath is gone out from the Lord. For Cure of this Plague there is 1. A prediction of it spake 2. A prescription for it In the prediction is expressed 1. The Minister to whom it was foretold unto Moses 2. The Matter that was foretold Verse 45. Get you up from among this congregation In setting out the Matter there is 1. An Admonition premised 2. A Resolution intended In the Admonition are 1. The Persons Who. You. From whom From among this congregation 2. The Point Get up that I may consume them as in a moment The Resolution is of a judgement 1. Intended that I may c. 2. Aggravated by the Sorenesse Consume them Suddennesse as in a moment In the Prescription there is 1. A Remedy 2. The Efficacie thereof Verse 48. The Remedy is set out by Patterne Precept And they fell upon their faces In the Patterne we have 1. The Persons They. 2. Their practice Fell upon their faces The Precept is 1. Propounded 2. Proved to be necessary Verse 46. And Moses said unto Aaron In propounding the Precept we may observe 1. The Persons Charging Moses said Charged Vnto Aaron 2. The Prescript This declares 1. Take a censer and put fire therein from off the altar and put on incense The Meanes to be used 2. The Matter to be effected The Meanes are Instrumentall Principall The instrumentall meanes are Censer Fire The fire is amplified by the place whence it was to be taken from off the Altar The principall meanes was Incense Put on Incense The Matter to be effected is Expressed Amplified And go quickly to the congregation and make an attonement for them The Expression is this Make an attonement The Amplification sets out 1. The persons for whom the congregation 2. The Manner or time Quickly For there is wrath gone out from the Lord the Plague is begun The Proofe of the necessity of that which is thus prescribed is taken from the instant judgement which is 1. Indefinitely intimated 2. Determinately expressed Verse 49. Two things are indefinitely intimated 1. The Cause of the judgement 2. The Kinde of the judgement The Cause is wrath aggravated by the Author of it There is wrath gone out from the Lord. The Kinde is a Plague Evidenced by the beginning of it The Plague is begun Verse 47. And Aaron took as Moses commanded and ran into the midst of the
hanging over our heads or feele it fallen upon us to search narrowly and thorowly after the cause of that judgement Nothing doth usually so bring mens sinnes to mind and memory as judgements Instance the example of Iosephs brethren Nihil sic peccata in memoriam revocare consue-vit ut poena castigatio Et hoc manifestum ex fratribus Ioseph c. Chrys â—d Pop. Hom. 4. Gen. 42 21. The Prophet therefore that penned the Lamentations upon the grievous judgements that had fallen upon the Israelites giveth this advice q Lam 3. 40. Let us search and trie our wayes Vpon a like occasion which was a manifestation of Gods displeasure by visible judgements the Apostle giveth this advice r 1 Cor. 11. 31. Let a man examine himselfe If the judgements be publicke it wil be use-full in our search to proceed after this manner 1. Observe what are the most common and publike sins What sinnes especially to be thought causes of judgement of that place or people where the fire of Gods wrath appeareth These were the sinnes which God himselfe did as it were with the finger thus point out to his Prophet s Ier. 7. 17. Seest thou not what they doe in the Cities of Iudah and in the streets of Ierusalem 2. Marke how farre such sinnes are winked at and tolerated by Magistrates and Ministers For this provoketh God to take the sword into his owne hands whence proceed publique and fearefull judgements Instance t 1 Sam. 3. 13. Elies case 3. Consider how farre the contagion of those publique sinnes spreadeth it selfe For when the infection of a sinne is diffused all abroad farre and neare the Lord is forced to send some publique judgement thereby as it were with a fire to purge the aire u Dan. 9. 11. All Israel have transgressed saith Daniel therefore the curse is powred upon us 4. See how farre they that professe Religion do yeeld to the corruption of the times For these by their sinnes much incense Gods wrath because they especially cause the name of God to be blasphemed Witnesse x 2 Sam 12. 14. Rom. 2. 24. David The y Gen. 6. 2. commixtion of Sonnes of God with Daughters of men caused the Deluge 5. Especially let every one examine himselfe and search out his owne sinnes and take due notice how farre he hath followed the sway of the times and yeelded to the iniquity thereof Every one ought most to suspect himselfe and to feare lest his sins among and above others have incensed the fire of Gods wrath Every one if he take due and thorow notice of himselfe may know more evill of himselfe then he can justly suspect of others For men know their owne inward parts their very thoughts and imaginations in which respect though others commit more outward grosse enormities then themselves yet they are privy to such a sea of corruptions in themselves that they have every one cause to say z 1 Tim. 1. 15. Of sinners I am the chiefe §. 5. Of the courses to be taken when sinne is found out 2. SInnes the cause of judgement being by such searching found out we may not suffer them to remaine and continue to enflame Gods wrath but as we desire to have that fire goe out so we must pull away this fuell So long as How Gods wrath may be slaked fire hath fuell to worke on it will not go out but rather be more and more hot Now fuell is pulled away from Gods wrath 1. When the soule is prickt and pierced with sinne when godly sorrow is wrought in the heart a 2 Cor. 7. 9. such a sorrow as was wrought in the Corinthians 2. When upon that touch of heart true confession of sinne is made to God b 1 Ioh 1. 9. If we confesse our sinnes God is faithfull to forgive us our sinnes c 2 Sam 12. 13. Nathan on this ground pronounced pardon to David 3. When upon such confession the mind is otherwise disposed then it was before loathing the sinnes which before it loved as d Luk. 7. 38. she that made a towell of her haire which had before beene laid out to proclaime her lust 4. When that loathing works a true and resolved purpose never to returne to those sinnes againe As he that said e Psal 39. 1. I will take heed unto my wayes 5. When this purpose for the more sure performing of it is ratified by solemne promise vow and covenant Hereof we have a worthy patterne of the Iewes in f Neh. 9. 38. Nehemiahs time 6. When faithfull endeavour is answerable to such purposes promises vowes and covenants as he that said g Psal 56. 12. Thy vowes are upon me O Lord. As the bond of a Creditor to whom a man that meanes honestly is bound so lies on the debter that he is not quiet till it be discharged so was the vow which he had made to God upon him 7. When above all remission and reconciliation is heartily sought of God and stedfastly believed This is principally intended by the attonement hereafter to be spoken of §. 6. Of the cases wherein we must seeke to slake Gods wrath THE foresaid course for averting judgement is to be taken 1. When the fire of Gods wrath flameth about our eares and bath consumed many before our eyes as h 2 Sam. 24. 15. the Plague did in Davids time 2. When there is but a smoake which sheweth that fire is kindled though it flame not forth as when Moses heard God say i Exo. 32. 10. Let me alone that my wrath may waxe hot against them c. Threatnings of judgement are to Gods wrath as smoake is to fire Such smoake made the Ninevites repent Ion. 3. 5. 3. When we observe causes that may kindle and enflame Gods wrath to abound as all manner of notorious sinnes They were the sinnes of the people which made k Luk. 19. 41. Christ weepe over Ierusalem By them he gathered that heavy vengeance must needs fall upon her 4. Though we apparently see no flame nor smoake nor notorious cause yet when we have just cause to suspect and feare all or any of these Thus it is noted of l Iob 1. 5. Iob that when the dayes of his childrens feasting were gone about he sent and sanctified them c. For Iob said it may be that my sons have sinned c. Because he suspected that they might have provoked Gods wrath he used meanes to pacifie the same §. 7. Of putting away sinne for removing judgement THE fore-mentioned point concerning the removing of Gods judgements doth now in particular and after an especiall manner concerne us * The second of Iuly 1625 was the first day appointed for a publique fast when there died in that weeke 405 of the Plague who are even in the flame of the fire of Gods wrath and thereupon assembled together by fasting and prayer after a more then
ordinary manner to seeke grace and favour of God that so this day of humiliation may prove a day of reconciliation For this end we are this day to enter into a solemne covenant with God and as we desire to have this hot fire of the Plague or extinguished or at least slaked so to remove the causes which have kindled the same so farre as we can find them out When the Iewes after the captivity on a day of fast entred into a new covenant with God m Ezr. 10. 3. Neh. 9. 2. they put away their strange wives and children because in taking them they sinned and to hold them had beene to continue in sinne In like manner though we be wedded to our sinnes as to wives and our sinnes be as deare as wives and children can be yet must they be put away els nor our persons nor our prayers nor any services that we performe can be acceptable to God Sinnes retained are as that n Exo. 15. 23. bitternesse which was on the waters in Marah which made them that they could not be drunken and as that o 2 King 6. 5. heavinesse on the axe head which made it sinke in the water and as that p Lam. 3. 44. thick cloud whereof the Prophet thus saith our prayer cannot passe thorow it Yea as those q 2 King 4. 39. wilde gourds which brought death into the pot But faith and repentance are as the tree which was cast into the waters and made them sweet as the stick which being cast into the water made the iron swimme as the winde which driveth away a thick cloud and as the meale which made the pottage wholesome Wherefore as Sanè ubi prorsus de medio actum suerit omne peccatum causa qui dem omnino sublata nec ipse quoque deinceps manebit effectus Bernard in Psal 91. Serm 10. we desire to have our persons prayers and other services acceptable to God and the fiercenesse of this pestilence to asswage yea this and other judgements to be removed let us take away the cause of all let us put away our sinnes The cause being taken away the effect will quickly follow §. 8. Of Gods foretelling judgements II. * See §. 2. GOD foretels what he intends against sinners This he did by a Gen 6 14. preparing an arke before the floud came by b 19. 1. sending Lot into Sodom before it was consumed by c Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued and by d 2 Chro 36. 15. raising up Prophets and sending them time after time to the Israelites This God doth to draw men if it be possible to repentance as e Ier. 26 18 19. Hezekiah and his people and f Ion. 3 5. Captivitas Iudae orum praedicitur ventura ut eum vencrit non casu accidisse videa tur scd irá Dei. Hieron Comment in Ioel 1. Gods patience the King of Niniveh with his people were wrought upon by this meanes and judgement prevented or els to make men the more inexcusable and to justifie Gods severity against men and to give evidence that the judgements which fall on men come not by chance but from God 1. Hereby have we evidence of Gods long-suffering He thinks not of wrath till he be exceedingly provoked Therefore he is said to be g Ion. 4. 2. slow to anger And when he is provoked to take vengeance he threatens before he strikes For h Lam 3. 33. he doth not afflict willingly He saies it and sweares it i Ezek. 33. 11. I have no pleasure in the death of the wicked And well we may believe him that he is so flow to take vengeance for vengeance is to him k Isa 28. 21. Extraneum factam suum all enum opus suum Peregrinum est opus ab eo Hieron in hunc locum his strange worke his strange act a worke and act whereunto he is in a manner forced which he would not do if otherwise he could maintaine his honour They therefore on whom judgement falleth have cause to confesse unto God and say l Dan 9 7. Hardnesse of mans heart O Lord righteousnesse belongeth unto thee but unto us confusion of faces for we have not hearkned c. 2. This manner of Gods proceeding with sinners gives demonstration of the irard and impenitent heart of man that will not be brought to yeeld Fitly is such an heart stiled m Ezek. 11. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart of stone For a stone may be broken to peeces yea beaten to powder but never will it be made soft so such mens hearts may be confounded with Gods judgements but will never be mollified nor made pliable to his will If threatnings or predictions of judgements could worke on Calamitas praedicitur ventura ut agente populo paenitentiam non veniat que ventura est si permansâ—rit in delictis Hieron in Ioel. 1. such God would never worke his strange worke Iudgements are foretoid to come that people repenting judgements might not come which yet will come as they are foretold if people continue in sinne Reade and consider Ier. 26. 18 19 c. §. 9. Of Gods making knowne his mind to his Ministers III. * See §. 2. GOD reveales his mind to his Ministers So he did to a Gen. 6. 13. Noah b 18. 17. Abraham c Exo. 3. 8. Moses and other his Prophets To omit other particulars in this case it is thus indefinitely said d Am. 3. 7. Non faciet Deus verbum nisi revelaverit Prophetis non quo omnia revelet Prophetis quae in coelo faciat sed quae facturus in terris sit Hier. in Am. 3. Lege plura ibid. Hac de re Surely the Lord God will doe nothing but he revealeth his secret to his servants the Prophets Not for their owne sakes onely doth God manifest his purpose to his Ministers but that they may declare to others what is made knowne to them On this ground saith the Lord to his Prophet e Ezek. 3 17. Gods providence and prudence in mans ministry Ezo 20 19. Luk 1. 12. Heare the word at my mouth and give them warning from me Now by this meanes of manifesting his minde the ministry of man God sheweth his providence and prudence 1. His providence in ordaining such a meanes as is fittest for mans infirmity For man can best endure man to speake unto him and to declare what is meet for him to know When God himselfe delivered his ten Oracles to the people they were so affrighted as they said unto Moses speake thou with us and we will heare but let not God speake with us lest we die Yea when Zachariah an ancient Priest saw an Angell that brought unto him a gladsome message he was troubled and feare fell upon him 2. His Prudence in ordaining so meane a meanes as will make triall
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
Ministers and * Ian. 13. 1624 only one died Feb. 3 three Feb. 10. five Feb. 17. three Feb. 24. one Mar. 17. two Mar. 24. eight 1625 Mar. 31 six Apr 7. eight Apr. 14. eighteene Apr. 31. eighteene And after that it increased every weeke more and more till Aug 18. when there died in one weeke 4463 of the Plague And of all diseases 5205 in London and in the nine out parishes Luk. 21. 34. begun this judgement of the Plague by degrees that so like wise-men we might fore-see the uttermost perill and answerably prepare our selves Direction to be so watchfull over our selves so well furnished and prepared by that spirituall furniture which in the Word is prescribed unto us that no evill may suddenly surprize us nor ordinary nor extraordinary evils not death it selfe nor the last judgement Take heed saith the Iudge himselfe to your selves lest at any time your hearts be overchanged and so that day come upon you unawares §. 24. Of the exposition and observations of the last part of the 45. Verse NVMB. 16. 45. And they fell upon their faces A Remedy for the fore-mentioned calamity is here set out in the practice of Moses and Aaron For this Relative THEY hath reference to them two especially For these rebels a Vers 41 42 43 46 47. murmured and gathered themselves against these two and they two are said to come before the Tabernacle and after this these two take order for cure of this Plague b See more of these in the Churches Conquest on Exo. 17. 9 10. Moses was the supreme Governour and Prince over this people Aaron was their chiefe Priest By falling upon their faces is meant their humble and hearty prayer to God for this people c Metonymia Adjuncti vel Signi The outward gesture whereby their inward intention was set out is put for prayer It is in effect all one as if he had said They prayed But yet this Tropicall speech is not without its emphasis For it implieth 1. A reverend respect to the Divine Majesty For of old when men would testifie reverence to excellent persons at sight of them they fell on their face as d Ruth 2. 10. Ruth before Booz e 1 Sam 25. 23. Abigail before Dauid Thus did f Gen. 17. 3. 17 Abraham testifie his reverence to the All-sufficient God 2. An holy astonishment at and admiration of surpassing excellency and glory In which respect g Ezek. 1. 29. Ezekiel fell on his face 3. A feare which at the apprehension of Gods terror and our wretchednesse perplexeth the soule So * Dan. 8. 17. Daniel was afraid and fell on his face Luke 5. 8. 4. An humble mind in regard of ones selfe This h 1 Sam. 20. 41. David manifested when he fell on the ground before Ionathan And i 1 Cor. 14. 25. they that are effectually wrought upon by the Word and have the secrets of their heart made manifest in humility falling downe on their faces worship God 5. Shame and confusion of face for great provocations of Gods wrath k 1 Chr. 21. 16. This moved David when he saw the fiercenesse of Gods wrath for his great sinne to fall downe on his face before the Lord. 6. Earnest and ardent desire of obtaining what we pray for In this respect l Ios 7. 6. Ioshua and all the Elders of Israel fell to the earth upon their faces before the Arke of the Lord. 7. An agony whereinto one is cast thorow some inward trouble of soule or some outward fearefull sight In the former respect m Mat. 26. 38 39. Christ fell on his face and prayed In the latter respect n Dan 10. 9. Daniel lay on his face as in a dead sleepe Most of these may be applied to Moses and Aarons falling on their faces here in this text For o Vers 42. The glory of the Lord appeared and the wrath of the Lord was manifested and the people had committed a great sinne and a Plague was already begun therefore without all question in reverence to the Divine Majesty in admiration of his glory in some feare yet in an humble submission to God in shame of the peoples in gratitude and in earnest desire of pardon for their sinne and removall of the judgement they fell upon their faces So as this gesture implieth an extraordinary manner of prayer Sixe Obseruations hence arise whereof three concerne the action performed and three the Persons that performed it I. a See The Saints Sacrifice on Psal 116. 4. Prayer is a ready remedy for a desperate calamity Such a calamity was the peoples here And this remedy is here with approbation used II. b See The whole armour of God on Eph. 6. 18. §. 95 c. In extraordinary need extraordinary prayer must be used The sinne of the people and the threatning of God shewes the extraordinary need Their gesture in falling on their faces argues their extraordinary prayer III. c See The Churches Conquest on Exo. 17. 11. §. 29. Inward devotion of the soule must be manifested by an answerable outward disposition of body Such a disposition was this falling on their faces IIII. d See the whole armour of God on Eph. 6. 18. §. 36 c. Prayer is to be made for others in their necessities God bids these that fell on their faces get them away that they might be safe yet they for them that were in danger fell on their faces V. e Ibid §. 51. Prayer is to be made for such as wrong us This people for whom the prayer is here powred out murmured and gathered themselves together against Moses and Aaron who here in their behalfe fell on their faces VI. Magistrates and Ministers are especially to pray See the Churches Conquest on Exo. 17. 12 §. 40. for averting publique judgements Such were they who here fell on their faces Moses was a Prince Aaron a Priest These Observations are all of them worthy our due observation but I have handled them elsewhere as the places quoted in the margent shew §. 25. Of the sense and notes of the former part of Verse 46. NVMB. 16. 46. And Moses said unto Aaron take a censer and put fire therein from off the altar put on incense and go quickly to the congregation and make an attonement for them TO the fore-mentioned remedy of prayer here is another added whereby their prayer was made the more effectuall This is first prescribed in this text and then performed in the next verse Moses he prescribes and that on just grounds For 1. Moses had a more immediate inspiration and more extraordinary revelations then Aaron or any other at that time With him saith the Lord will I speake mouth to Num. 12. 8. mouth even apparantly and not in darke speeches c. 2. Moses was the supreme head and chiefe governour on earth at that time of that people b Act.
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
schismaticall and prophane persons loathed Superstitious persons wish for Queene Maries dayes againe Schismatiques wish there had beene no reformation unlesse it had beene better The prophane cry out of too much preaching 5. For Magistrates abusing their authority all the complaints 5. Magistrates abuses of the Prophets may too justly be taken up against many of ours if at least this were a fit place to make complaints of their bribe-taking perverting justice oppressing the innocent using their power to their owne turnes c. 6. For Ministers perverting their function many among 6. Ministers faults us exceed the false prophets among the Iewes None greater discouragers of the upright None greater animaters of the prophane The greatest zeale which they use to shew is in their bitter invectives against such as make most conscience of sinne They are too great companions with the baseer and lewder sort 7. For trampling upon such as are fallen so inhumane are 7. In humanity Am 6. 6. many as they do not onely stretch themselves upon their beds and drinke wine in bowles while their brethren â—e groaning under sore afflictions or like the Priest and Levite passe by without succouring such as are not able to helpe themselves Luk. 10 31 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 8 but like Iobs friends charge them with hypocrisie or like the Iewes account them the greatest sinners or as Shemei raile on them and so give them instead of a cup of consolation vinegar and gall to drinke 8. For conspiracy and consent in sin when was there more 8. Conspiracy then among us Great ones meane ones old young male female Magistrates subjects Ministers people rich poore masters servants all of one mind to disgrace integrity and to countenance impiety and iniquity Insomuch as the Prophets complaint is too truly verified among us Isa 59. 15. He that refraineth from evill maketh himselfe a prey 9. For obstinacy in sinne who can open his mouth wide 9. Obstinacy enough against mens stubbornenesse They are impudent and stiffe-necked They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed They bid a kind of defiance to God himselfe As they abuse his mercies so they despise his judgements What swearer what blasphemer what drunkard what adulterer what fornicatour what oppressour what extortioner what usurer what deceiver is reformed by this Plague So obstinate are people as God had need to make the faces of his Ministers strong against their foreheads Ezek. 3 8 9. 10. For Infidelity we Ministers have too great cause to cry out Who hath believed our report Were not this sinne 10. Infidelity Isa 53. 1. so fast fixed in mens hearts as it is much more comfort would be received from the Ministry of the Gospell and much better obedience yeelded thereto The Apostle giveth this reason of the small profit that was reaped by the Gospell It was not mixed with faith in them that heard it True faith hath a double worke where it is kindly wrought Heb 4 2. Faiths double worke 1. In generall it perswadeth the heart of the truth of Gods Word 2. In particular it brings the heart to apply that truth to it selfe as a truth which concernes him The small profit that many reape by Gods Word the little use that they make thereof sheweth how infidelity beareth sway in them Thus it commeth to passe that they are like the children in the market that neither danced to them that piped nor lamented with them that mourned Nor promises nor Mat 11. 16 17. threatnings nor mercies nor judgements worke upon them 11. For impenitency It cannot be denied but that many yea most are so setled on their sins as they hate to be reformed 11. Impenitency Where are true fruits of repentance to be found Where shame where sorrow for sin Where turning from sin Men rather grow worse and worse Gods judgments harden their Tantam nactus Pharao lengani mitateÌ„ extremaâ— de omnibus dedit poenas Chrys ad Pop. Hom. 46. hearts as they did the heart of Pharaoh But he paid thorowly for abuse of so much patience If by any occasion their consciences be any whit rub'd and they brought thorow feare and anguish to promise amendment they quickly shew that no true repentance was wrought in them But it is hapned unto them according to the true proverbe The dog is turned to his 2 Pet. 2. 22. owne vomit againe and the sow that was washed to her wallowing in the mire 12. For Apostasie if first we consider inward apostasie 12. Apostasie Inward which is b Rev. 2. 4 5. 2 Thes 2. 10. 11. a decaying inwardly in former love of truth too great and just cause of complaining is given Many have left their first love and become c Rev. 3. 16. Outward Apostasie lukewarme as the Laodiceans Thus a ready way is made to outward apostasie which is an open renouncing of the very profession of true Religion as this whole land did in Queene Maries raigne It is much to be feared that if a like occasion should be given a like apostasie would follow If these and other like provocations of Gods wrath among us be duly weighed we shall see cause enough to confesse that Gods wrath is justly gone out against us and that we have deservedly pulled this Plague upon our owne pates It remaines therefore that we thorowly humble our selves that we lay open our soares before our mercifull God that we faithfully promise amendment that we give evidence of the intire purpose of our heart in promising by an answerable performance But above all for the present that we crave mercy and pardon of God thorow Iesus Christ that he may offer up his sweet incense to pacifie his Father and cause his destroying Angell to stay his hand §. 47. Of the kind of plague here meant THe Effect of the fore-mentioned wrath that came from the Lord is thus expressed THE PLAGVE IS BEGVN The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a generall word that signifieth any heavy stroake of God The roote whence it is derived signifieth to strike a Exo. 21. 35. It is applied to an oxes striking or pushing to death so to other like strikings but most commonly to Gods striking of wicked men with some extraordinary judgement As where David said of Saul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him meaning so as to destroy him This word is c Exo. 8. 2. 12. 23. 12. 27. Ios 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves Yea such a word as d Exo. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians called plagues The word PLAGVE in our vulgar acception
importeth an infectious mortall disease otherwise stiled pestilence Our English word plague seemeth to be taken from the e Plaga Latine and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke in both which languages it is usually put for a stroake a blow a stripe a wound c. Figuratively therefore a speciall put for the generall it signifieth the pestilence In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Deut. 28. 59. other words to set out that disease which we commonly call the plague and that as generall as this properly signifying stroakes and scourgings so as they all imply that a plague is an extraordinary stroake or scourge of God Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum duplici segol a word that is more properly put for the plague which our English doth commonly translate pestilence It is the word that God used when he offered to David the choice of one of these three judgements Sword Famine Pestilence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis quia multi caaem evertuntur The roote from whence this word is derived signifieth to overthrow or destroy And experience sheweth that by the plague many are destroyed k Sic Latinè pestis quia pessundat In Latine pestis importeth as much whence the Scots call this sicknesse the pest l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum The Greeke word also intendeth the like This latter word pestilence is more restrained to one kind of disease then the former translated plague Every pestilence is a plague because it is an extraordinary stroak and judgement of God But every plague is not a pestilence for all the plagues of Egypt were not pestilences As for the plague here mentioned though it be not expressed under m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence yet was it questionlesse a pestilence For 1. n 2 Sam. 24. 21 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes 2. It was infectious which was one reason why o Numb 16. 48 Aaron stood betwixt the dead and the living that he might keepe the living from being infected by the dead 3. It was extraordinarily mortall For p Numb 16. 49. in a short space there died of it 14700. Quest If so many died how is it said that the plague is begun Answ In the very beginning of the plague on a sudden so many were destroyed even as at once Thus in a very short time on a sudden there were found 185000 dead in the Campe of the Assyrians lying in siege against Ierusalem In these words The plague is begun is an effect of Gods wrath More particularly we may observe 1. The Matter propounded The plague 2. The Manner of expressing it is begun Hence arise two observations I. A plague is an evidence of Gods wrath II. God can make the beginning of a judgement terrible The connexion of these two clauses There is wrath gone out from the Lord The plague is begun give proofe of the former This intimation of the beginning of the plague Aarons speed in offering incense the vertue of that speed that the plague was stayed and yet 14700 to be dead gives evidence to the latter observation §. 48. Of a plague as an effect of Gods wrath I. * See §. 47. Indignationem Dei pestilentia subsequitur Hieron Comment in Isay lib. 4. cap. 19. A Plague is an evidence of Gods wrath The plague which upon Davids numbring the people was inflicted on Israel is expresly noted to be an effect of Gods wrath For first it is said for demonstration of the cause of that judgement that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel and againe that b 1 Chro. 21. 7. God was displeased with Davids numbring the people and Therefore he smote Israel c Deu. 32. 22 23. Where God saith Fire is kindled in my wrath he addeth as an effect thereof I will send plagues among them d Ezek. 5. 16 17 There are three arrowes of Gods wrath mentioned in Scripture and the plague is one of these The other two are sword and famine Generall and extraordinary judgements are such as alway come from the wrath of God Instance the judgements which were inflicted on the Israelites in the wildernesse They were generall as in handling the next doctrine we shall shew and extraordinary as the severall kinds of them do shew And they are oft noted to come from the wrath of the Lord e Numb 11. 1. The Lords anger was kindled and the fire of the Lord burnt among them and consumed them f 33. The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague g 25. 4. The anger of the Lord was kindled against Israel and the Lord said unto Moses take all the heads of the people and hang them up c. But not to insist on more particulars the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them h Psal 106. 40. A plague is generall and extraordinary The wrath of the Lord was kindled against his people insomuch that he abhorred his owne inheritance Now experience sheweth that a plague is both a generall and an extraordinary judgement Generall it is for it useth to spread farre and neare from person to person from house to house from street to street from towne to towne from city to city and it taketh away all of all sorts young old male female weake strong meane ones great ones c. Extraordinary it is because the immediate hand of God in sending it in increasing it in lessening it in taking it away is more conspicuously discerned then in other judgements It is observable to this purpose that when David chose the plague he thus expresseth his mind i 2 Sam. 24. 14. Let us fall now into the hand of the Lord. §. 49. Of afflictions as effects of wrath or love Quest ARe not diseases and other kinds of judgements somtimes sent for triall and for other like ends which are demonstrations of the wisdome love and care of God towards his people as well as in wrath and vengeance to destroy them Answ We must distinguish 1. Betwixt particular or private afflictions and general or publike 2. Betwixt kinds of publike and generall afflictions 3. Betwixt the persons on whom calamities are brought being of different dispositions though they be mixed together in the same place for co-habition 4.
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
avoid death which they could not escape Behold here the difference betwixt men that have faith and faithlesse men §. 61. Of publique persons forbearing to visit particular persons infected with contagious diseases 1. Quest ARe such as have publique callings bound to goe to particular and private persons being infected with the plague to visit them Answ I find no ground in sacred Scripture to bind publique persons to hazzard their life in particular mens cases They are set over a Society not over one or two particular persons Indeed every particular member of the Society belongeth to their charge and they ought to do what they can to the good of every particular person under their charge so farre as may stand with the good of the whole body and prove no prejudice thereto But if by visiting particular persons they should be infected and by that infection their life taken away would not this prove a prejudice and dammage to the whole body Is it the way is it the calling of a publique person to go into a particular mans house that is infected Private persons may every where be found out competently enabled to do such duties as are requisite to be done to such as are visited with the sicknesse or at least fit persons that have not publique imployments may be chosen out and set apart to visit the sicke in contagious places to comfort them and to see all things meet for them to be duly performed §. 62. Of substituting others in ones place in time of danger Quest WHat if others may be got to supply the places of such as have the fore-mentioned speciall callings may not this supply give dispensation to them for some absence Answ Questionlesse difference may be put betwixt persons Some Magistrates are of such use in a common-wealth as it is meet they be as much as lyeth in man preserved from danger On this ground when David the King would have gone out with his souldiers to battell The people answered 2 Sam. 18. 3. Thou shalt not go forth Thou art worth ten thousand of us Wherefore eminent excellent persons may be exempted from abiding in dangerous places and others substituted in their name and stead to preserve peace keepe good order and provide necessaries Provided that they who are substituted be able and willing to performe the duties whereunto they be deputed The like may be said of Ministers Yea of husbands parents masters and the like to leave a wife a child a servant infected with an infectious disease to the tendance of others that are fit and willing to do that duty and faithfull in what they undertake is not to forsake wife child or servant §. 63. Of observing Gods judgements V. * See §. 52. Oportet Dei judicia prae oculis haberc mox mala extincta suerint omnia Chrys in 1 Cor. 2. Hom. 5. GOds judgements are duly to be observed Of them saith the Lord a Hab. 1 5. Behold regard and wonder marvellously c. It is usuall in holy writ to prefixe this note of observation b Gen. 3. 22. 6. 17. 1 Sam. 3. 11. Isa 13. 17. Rev. 11. 14. behold before Gods judgements Christ intended a serious observation of Gods judgements when he said c Luk. 17. 32. Remember Lots wife d See The Churches Conquest on Exo. 17 14. §. 65. The many memorials which among the Israelites were made of Gods judgements did imply a due consideration of them e Psal 9. 16. Isa 26. 9. The Lord is knowne by executing judgement His power his justice his hatred of evill his jealousie his truth his providence and other his Divine attributes are evidently manifested in and by his judgements By a due observation therefore of them we have the more knowledge of God and are brought the more to trust in him and to feare him to be more carefull of pleasing him more heedfull in avoiding all things that may offend him On this ground saith the Prophet When thy judgements are in the earth the inhabitants of the world will learne righteousnesse Not heeding Gods judgements takes away the profit of them Behold here one especiall reason of the small profit that is made of judgements which the Lord from time to time executeth in the world They are not regarded but are passed over without any right observation of them f Psal 28. 5. Isa 5. 12. 57. 1. The Prophets much complaine hereof It may be that men may take notice of judgements that fall upon their owne pates at least while they lie under them and feele the waight or smart of them But who almost considers and layes to heart Gods judgements inflicted on others Or judgements laid on himselfe after they are removed or taken away Mans egregious folly and servile disposition is hereby manifested His folly in omitting the opportunity of receiving warning by other mens harmes as we speake in the proverbe It is an avidence of Gods great indulgency to us to punish others before our eyes whereas he might justly punish us for example to others It is an especiall point of wisdome to make such use thereof as to be bettered thereby But not to regard such a providence is notorious folly His servile disposition in regarding stroaks no longer then they are laid upon him and he feels the smart of them Thus he provoketh God to deale with him as with a slave and to adde stroake to stroake judgement to judgement Phrâ—x plagis Learne we to be more wise more ingenuous Let us apply the fore-mentioned point of considering Gods judgements All kinds of judgements to be duly observed to all manner of judgements whether inflicted on others or on our selves whether publique or private whether immediately from Gods owne hands or mediately from the hands of others who are Gods instruments whether sudden or lingring judgements whether temporall or spirituall of what kind or sort soever Thus will light arise out of darknesse meate out of the eater comfort out of judgement profit out of punishment Thus are Gods judgements sanctified thus are Saints brought to say and that by true experience It is good for me that I have beene afflicted Psal 119. 71. §. 64. Of the sense and scope of the 48 Verse NVMB. 16. 48. And he stood betweene the dead and the living And the plague was stayed HEre is a circumstance used by Aaron more then is expressed to be enjoyned by Moses but yet not against any thing enjoyned but that which may rather be by consequence gathered For he was to go to the congregation among whom the plague was begun He was also to make an attonement the attonement was not for the dead but for the living To shew that it was for the living he stands betwixt the living and the dead leaving the dead behind him turning his face to the living holding the incense before him that the living might behold the smoke thereof ascending to heaven for them Herein he
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
are conferred upon many of your sex 2. The excellency of your parts which enable you with judgement to read such treatises as are published to the view of all 3. The correspondency of your disposition to the most principall points of this treatise This treatise is of famine and of means to remove it or restraine it and keep it from excesse Piety towards him that causeth plenty and scarcity Prudence in well ordering present abundance Providence for the future Compassion in times of want Liberality to such as need Contentment in that whereunto God calleth Patience in all judgements Diligence in searching after the causes thereof Conscience in using the meanes warranted and sanctified for averting judgements Confidence in greatest necessities are principall points handled in this treatise The naming of the particulars is enough to give evidence of the sutablenesse of your disposition thereunto The present necessity of the times wherein bread the staffe of mans life is so scarce have drawne my thoughts to meditate on the subject matter handled in this treatise which is in one word FAMINE that I might stirre up my selfe and others to take notice of the beginning of Gods judgement that wisely we may seek the Lord betimes and use all good means for moderating and removing this instant dearth and for preventing the like or any other heavier judgment for the future So as I cannot think such a subject at such a time to be unseasonable if at least the Composer of the Treatise were able answerably to handle it But as it is I have made bold to dedicate it to your patronage whom for the reasons before rendred and many other like to them I judge to be as fit thereto as the treatise it selfe is fit for the present time In all greatefulnes it is presented unto you With all kindnes let it be accepted of you As for recompence To him that is ready graciously to accept and able plenteously to reward all goodnesse done for his sake to any of his knees are humbly bowed at the Throne of his Grace by Black Friers London 1. Ian. 1630. Your Worships Remembrancer WILLIAM GOVGE A Table of the principall Points handled in DEARTHS DEATH on II SAM XXI I. § 1. OF the meaning of the text 129 § 2. Of the resolution and observations of the text 133 § 3. Of famine a judgement 134 § 4. Of the effects of famine 135 § 5. Of preventing famine by procuring plenty 138 § 6. Of the sinnes which cause famine 139 § 7. Of moderating a famine 141 § 8. Of removing famine 143 § 9. Of promises for succour in famine 145 § 10. Of instances of Gods preserving in famine and removing famine 146 § 11. Of famine in a pious polity 147 § 12. Of the causes of judgements under good Gouernors 147 § 13. Of punishing predecessours sinnes in their successours time 148 § 14. Of mis-judging a profession by outward judgments 150 § 15. Of duties which judgements under pious Princes require 151 § 16. Of long continued famine 152 § 17. Of duties by reason of long famine 153 § 18. Of searching out causes of judgements 154 § 19. Of Governours care in publique judgements 155 § 20. Of seeking to God for removing judgements 157 § 21. Of Gods causing famine 157 § 22. Of the meanes of famine ordered by God 158 § 23. Of enquiring of God in and by his Word 161 § 24. Of the extremity of famine in the last siege of Ierusalem 163 § 25. Of extremity of famine where were no invasions of enemies nor sieges but immediately from Gods hand 168 § 26. Of famines in England 170 § 27. Of uses to be made of the terriblenesse of famine 171 DEARTHS DEATH OR A Removall of Famine gathered out of II SAM XXI I. §. 1. Of the meaning of this text 2 SAM 21. 1. Then there was a famine in the dayes of David three yeares yeare after yeare and David enquired of the Lord. A Remedy for a famine is here set before us Such a remedy as removed the famine where it was used For it is said a Verse 14. After that God was entreated for the land that is such satisfaction being made for the sin which provoked Gods wrath and brought the famine upon the land Gods wrath was appeased and thereupon the famine removed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exoratus The word translated entreated signifieth by entreaty to be moved to do what is desired Now David besought the Lord to remove that famine and God granted his desire c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first particle is a copulative particle and properly signifieth and yet is it oft used as a conjunction of time especially when it coupleth histories together Therefore not unfitly is it here translated then But great question is moved about the time when this famine In what yeare of David the famine began should be Whether after all the forementioned histories of Absaloms rebellion and Shebaes defection or before them That which hath given occasion to this question is a computation of time set downe for the beginning of Absaloms rebellion thus And it came to passe after forty yeares that 2 Sam. 15. 7. Absalom said c. Those forty yeares are supposed to be the forty yeares of Davids raigne Which if it be granted this famine can neither follow after Absaloms rebellion nor be about that time For David raigned but forty yeares and this famine continued three yeares To take away all question some say that this and other histories following to the end of this booke are not set downe in just order of time but as memorable matters are e Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. Mart. Comment in hunc loc Tremel Iunius an notat in 2 Sam. 24 1. utraque haec historia aempe de Fame Peste per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporum ultimoloco penitur added after the former histories that depended one upon another It cannot be denied but that the Scripture sometimes so transposeth histories Neither will I much contend about the transposing of these histories No great inconvenience will follow thereupon Yet the ground of all seemeth not to be very sound For by many arguments it may be evinced that those forty yeares before mentioned are not to be accounted the forty yeares of Davids raigne For first beside that there is no mention of Davids raigne in that place the phrase is thus expressed in the originall f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine 40 annorū From the end of forty yeares Now it s more probable that David ended his raigne rather within the forty yeares then beyond them Because both in sacred Scripture and other writings the yeare wherein a King dieth is computed in the yeares of his raigne so as if David had raigned full forty yeares and entred into another yeare he would in a round reckoning have beene said to have raigned one and forty yeares Now if Absalom began
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
went up to the top of the hill Vers 12. And Moses hands were heavy and they tooke a stone and put it under him and he sate therein and Aaron and Hur stayed up his hands the one on the one side and the the other on the other side and his hands were steddy unto the going downe of the Sun Before the particular exemplification of the foresaid promise The Issue thereof is inserted which is different according to the occasionall signes Here therefore are 1. Two differing signes 2. Two differing issues Both these do answer each the other The first signe is of a steddy faith Moses held up his hand The second is of a weake faith He let downe his hand 1. The issue answerable to the first is that Israel prevailed 2. The issue answerable to the second that Amalek prevailed In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described 1. Of the Principall Moses 2. Of the Assistants Aaron Hur. The Actions of the Principall are actions of 1. Weaknes 2. Steddines His Action of weaknesse was before expressed vers 10. He let downe his hand but is here implied 1. By the cause thereof Moses hands were heavie 2. By the meanes he used He sate on a stone The Actions of the Assistants are of two sorts Both which are amplified by the benefit that thereupon followed The first kind of action was to procure him ease in two phrases 1. They tooke a stone 2. They put it under him The second was to assist him themselves In this latter is expressed 1. The Matter what they did Aaron and Hur staid up his hands 2. The Manner how they did it The one on the one side and the other on the other In the benefit that followed thereon is noted 1. The Steddinesse of the Principall His hands were steddy 2. The Continuance thereof Vntill the going downe of the Sun Vers 13. And Ioshua discomfited A malek and his people with the edge of the sword The Successe was very successefull It was Victory which is 1. Implied in this word discomfited 2. Amplified by the Persons Meanes The Persons are the Conquerour Ioshua Conquered Amalek His people The Means was with the edge of the sword Vers 14. And the Lord said unto Moses write this for a memorial in a booke and rehearse it in the eares of Ioshua The Event following upon this Battell was a Memoriall of it The Memoriall was of two kinds One enjoyned by God The other made by Moses In the former there is 1. A charge 2. A reason thereof In the Charge we have 1. The Persons 2. The Matter 1. The Person who gave the charge God 2. The Person to whom it was given Moses For I will utterly put out the remembrance of Amalek from under heaven The Matter consisteth of two branches The former noteth 1. The thing enjoyned 2. The end thereof In the thing enjoyned is noted 1. The action Write this 2. The Instrument wherin In a booke The end is For a Memoriall The latter noteth 1. The action to be done Rehoarse it 2. The person before whom In the eares of Ioshua The Reason is taken from Gods purpose against Amalek which was utterly to root him out In setting downe hereof are noted the Persons Action The Persons are 1. Destroying God I will 2. Destroyed Amalek The Action is a severe jadgement Whereof we have 1. The kind Put out the remembrance 2. The extent Vtterly from under heaven The Memoriall made by Moses is 1. Related vers 15. 2. Iustified vers 16. Vers 15. And Moses built an altar and called the name of it Iehovah-Nissi In the Relation is expressed 1. The Thing done Moses built an altar 2. The Title given to it He called the name of it Iehovah-Nissi Vers 16. For he said Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation The Memoriall which Moses made is Iustified by the Reason thereof Which is 1. Generally implied in these words For he said Because 2. Particularly expressed and taken from Gods implacable wrath against Amalek In expressing whereof is declared 1. The Ratification of the Doome 2. The Aggravation of the Doome The Ratification is by Gods oath The Lord hath sworne The Aggravation is 1. By the kinde of judgement The Lord will have warre with Amalek 2. By the Continuance of it From generation to generation §. 2. Of Amaleks malice against Israel EXOD. XVII VIII And Amalek came and sought with Israel in Riphidim THe first point in the Narration of this glorious victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compeni videtur á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. in Hiphil percussit Atque ita dicitur populus percutiens Ambr. Hexaem l 1 c. 4. sic Per interpretationem Amalech rex accipitur iniquorum Who meant by Amalek is the Assault Wherein the Assaulter Assault Assaulted and Place of Assault being all expressed I will begin with the Assaulter who is here said to be Amalek As his name was so washe The name Amalek hath a double notation applied to it The first is this a smiting people The other which is given by an ancient Father is this A King of the wicked That which shall further be spoken of Amalek will give evidence to both these notations and demonstrate that he was a smiting people and a King of the wicked Amalek as also Israel is a collective word it compriseth under it the posterity of Amalek even that people that nation that descended from him Now Amalek the man that was the first head and stock of this distinct nation from whom the name was primarily taken was Esaus grand-child or nephew For Amalek was the sonne of Eli Gen. 36. 4 12. 1 Chro. 1. 34 35 36. pkaz and Eliphaz the sonne of Esau and Esau the sonne of Isaaek and brother of Iaakob who was also called Israel So as the Amalakites were within three degrees of the same stock whereof Israel was 1. Ob. The posterity of Esau were called Edomites How then can the Amalakites be thought to come from Esau Gen. 36. 8 9. 25. 30. Ans The legitimate posterity such as were borne of his wives or his sonnes wives were indeed called Edo mites But Amalek was the sonne of Esaus sonne by a concubine Gen 36. 12. and therefore severed from Esaus stock so as he himself was counted head of a stock 2. Ob. Moses maketh mention of the Amalakites above Gen. 14. 7. an hundred yeares before Amalek the sonne of Eliphaz was borne Ans Moses useth that title Amalakites by way of Anticipation De exemplis anticipationis tum nominum tum rerum vide Prolegomina Perkinst praefixa Harmoniae Bibl. which is to give that name to a place or to the Inhabitants of a place whereby they were called when the history that maketh mention of
piety it may be said of any place what Iacob said of the place where he saw his vision This is none other but the house of God and this is the gate of heaven Gen. 28. 17. §. 32. Of taking good notice of that for which we pray VI. * * * See §. 26. KNowledge of that for which prayer is made is an especiall meanes to sharpen prayer That which made a a a Gen. 32. 9. Iacob to wrestle with God was the danger wherein he saw his houshold to be When b b b 2 King 19. 14 Hezekiah saw and read the letter that Senacherib sent then was his spirit extended to prayer The knowledge that c c c 2 Chro. 14 11. Asa d d d 20. 2 3. Iehosaphat e e e Neh 1. 4. Nehemiah and other good Kings and Governours had of the danger of their country made them earnest in prayer with the Lord for succour It is oft noted of Christ that when he saw such and such miseries of people his bowels were moved he hand compassion on them In particular g g g Mat. 9. 36. when he saw the people scattered without a shepheard he incited his Disciples to pray for them Sight and other means whereby we may have true intelligence of the needs and straits wherunto such as we respect and affect are brought work deep impressions of compassion which moveth our inward bowels and after a sort enforceth us to afford them the best aid we can Now they who know how beneficiall prayer is in all needs are thereupon moued as earnestly as they can to pray for them To stirre us up to pray for those that are in distresse let us enquire and take notice of their estate and affaires Nehemiah Neh. 1. 2. was very inquisicive after the estate of the Iewes that had returned from the captivity whereby it came to passe that he was so helpfull to them both by his prayer and otherwise But what the eye seeth not the heart rueth not Things not knowne are not regarded Assuredly if we saw or on assured knowledge beleeved what the distresses of many Churches in other places are and of many persons in our own country our spirits would send forth more prayers for them then now we doe if other succour also were not afforded them Here by the way note what wrong they do who bring The ill consequences of false newes false reports to mens eares as reports of victory when people are overthrowne 1. They to whom the report is brought are deceived and made to believe an untruth 2. They of whom the report is made are by the false report deprived of that helpe which otherwise they might have had 3. God himself is mocked in that that which is not done is acknowledged to be done by him and so when prayer should be made praise is given for that which is not We have not a mountaine to go to the top of it and to Cur malum fama quia velox an quia plurimum mendax quae ne tune quidem cum aliquid veri affert sine mendacij vitio est detrahens adjiciens demutans de veritate Tertul in A polo. get cap. 8. Solet sama mentiri Aug. Bonefac Epist 106. behold all the battels of the Churches as Moses here on the top of an hill beheld the Israelites fighting We must have knowledge of forraigne affaires as Nehemiah had by report If that report be false how shall we order our prayers Yet there is commonly such uncertainties in rumors and reports as fame is said to be an evill thing For even then when it declares some truth it is not free from the blame of lying in that it taketh away from the truth or addeth thereto or some way or other altereth it It is not therfore without cause said that fame useth to lie Yet if men be not rash in receiving every uncertaine report they that with an honest heart make their prayers according to the report which they receive may have this comfort that their sacrifice of prayer is acceptable to God and that thereby God taketh notice of their disposition how they would be affected if it went so or so with the Church But for the comfort of such as are in distresse howsoever pious and pitifull men may be mis-informed about their case God is in heaven and better seeth all their distresses then Moses on the top of his hill could see Israels straits And whereas Moses could onely pray for succour God can give them succour God I say who to every drop of compassion that is in man hath in himselfe an ocean of compassion and answerable to his compassion hath both will and power to helpe A point of much comfort §. 33. Of strengthening faith by Gods former works VII * * * See § 26. COnsideration of Gods former workes is of speciall use to strengthen faith Hereby was Iacobs faith much supported and therefore he thus pleadeth and presseth Gods former works when he was in danger a a a Gen. 32 9 10 O God of my father Abraham and God of my father Isaac the Lord which saidst unto me returne unto thy country c. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy seruant c. So b b b 2 Chro. 20. 7. Iehosaphat c c c Neh. 9. 6. c. the Levites in Nehemiahs time and many others This was d d d 1 Sam. 17. 34 c. Psal 22. 4. 77. 11 12. 143. 5. Davids usuall practice Therefore e e e 105. 5. he exhorts others to remember the marvellous workes which God hath done his wonders and the judgements of his mouth Gods former works give evident demonstration as of his power what he is able to do for what he hath sometimes done he is able alwaies to do so of his will what he is willing as he seeth occasion to do For the Lord never doth what he is unwilling to do Now evidence of these two Gods power and will are two strong props to support our faith Ob. It followeth not that because God sometimes did How Gods former extraordinary works strengthen our faith such and such things he will ever do the same Never did he in any nation the wonders that he did in Egypt and in the wildernesse Answ Though he do not by the same visible extraordinary and miraculous means succour his Church and People yet thereby his Church is taught to believe that he seeth and observeth his peoples distresses that his compassion is moved thereat that though in his wisdome he suffereth them to lie some time therein yet it is not his will that they should utterly perish and therefore he will assuredly deliver them Thus the Apostle pressing the promise which God in particular made to Ioshua I will never leave thee nor forsake thee maketh this
the Elders of Israel in his time of b b b 1 Sam. 7. 9. Samuel of c c c 2 Chro. 13 14. the Priests in Abijahs time of d d d 14. 11. Asa e e e 20. 6. Iehosaphat f f f 32 20. Hezekiah and Isaiah Magistrates and Ministers have the charge not onely of their owne soules committed unto them but also of all the members of the Common-wealth and Church So as by a double bond they are tied to the fore-named duty One in regard of their owne safety the other in regard of the safety of such as are committed to their charge For the preservation hereof there is no other meanes comparable to that which is here intimated A faithfull seeking of succour from God Besides among other persons their prayers caeteris paribus are most likely to prevaile with God because by vertue of their publique functions they sustaine the persons and stand in the roome of all that are under them Take notice hereof you that are in eminent places either in Church or Common-wealth By your conscionable care herein give occasion to your people that are under you to blesse God for setting you over them give them occasion to pray for you yea to pray that God would heare your prayers for them Thus will they esteeme you as g g g 2 Sam. 18 3. Davids people esteemed him worth ten thousand of them Thus will they readily willingly cheerefully be subject to you and yeeld to you in every thing your due This is the best means of knitting hearts of people to their Magistrates and Ministers §. 41. Of performing the promises which we make of praying for others III. * * * Sec §. 38. PRayer promised must be performed When Pharaoh felt the heavy hand of God to lie upon him he desires Moses and Aaron to pray for him They desirous to shew how much rather they would that he should submit himself for his owne and peoples preservation to the good pleasure of God then by his fierce wrath be destroyed make promise to pray for him and answerably they made conscience to performe their promise whereupon it is noted that a a a Exo. 8. 12 32. they went out from Pharaoh and cried unto the Lord. Yea though b b b 9. 30 33. he knew that when the judgement was removed Pharaoh would againe harden his heart yet was Moses faithfull in performing his promise c c c 1 Sam 7. 5 9 10. Samuel having made a promise to pray for Israel when the Philistims were assembled against them he so cried to the Lord as the Lord thundred with a great thunder upon the Philistines and discomfited them Yea he acknowledgeth it to be d d d 12 23. a sinne to neglect to pray for the people And surely it is an hainous sinne especially after promise of doing it is past For in this case there is a double bond broken 1. The bond of loue and mercy whereby we are bound to pray as occasion requireth though we have not promised so to do 2. The bond of truth and fidelity wherewith our owne mouth by making promise hath bound us e e e Psal 19 4. Promise is to be kept in many things that are prejudiciall to us How much more in such duties as we are necessarily tied unto whether they be promised or no. We have just cause on this ground to call to mind what occasions have beene offered to draw us to make promise of this duty and withall to consider whether we have made good our promise or no. Questionlesse there hath beene much failing herein It is usuall for Christians on all occasions when they are in any want or distresse when they part one from another when they write one to another both to desire and also to promise this mutuall Christian helpe of prayer But if examination be made of the performance of such promises even they that are forward and frequent in making them wil be found exceeding backward and negligent in performing them Be perswaded that this carelesse neglect of that whereunto ye are so doubly bound is a great sinne Repent of that which is past and for the time to come be more faithfull and conscionable Such a promise is not far from a vow The more tender ought we to be of breaking it Of the two it is better not to promise then to promise and Melius est non promittere quam promittere non facere Hier. Comment l. 13 in Ezec. 44. not performe what we promise But let not this keep men from promising For mutuall prayer being in it selfe a bounden duty we ought by promises to draw on our selves thereto Promise therefore and performe §. 42. Of the interpretation and resolution of the eleventh Verse EXOD. XVII XI And it came to passe when Moses held up his hand that Israel prevailed and when he let downe his hand Amalek prevailed THe * * * See § 1. Issue of Moses his being upon the mount is here noted to be different according to the steddinesse or weaknesse of his hand The first phrase And it came to passe or word for word a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was is an usuall transition in Scripture dialect whereby one point is knit to another By Moses holding up his hand is meant the steddinesse of his faith in prayer b b b Metonymia Adiuâ—cti The outward signe is put for the inward thing signified thereby We have c c c §. 22. before shewed that by lifting up of hands as this action hath relation to God and that in prayer is meant a desire and expectation of Divine help and a readinesse to receive it Holding up hands implieth a continuance therein without fainting d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil The Hebrew word is of such a conjugation as intimateth both a reciprocation and also a continuance of the action e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad The particle prefixed before this clause and translated when importeth as much for it signifieth so long as in which sense it is used in the very next clause of this verse f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel quieti dabat The other word translated let downe in the conjugation wherein it is used signifieth to give to rest or to make to rest This is ordinarily done upon wearinesse It appeareth hereby that Moses waxed weary with holding up his hands and being weary to rest them let them downe Whereby it is implied that in his continuance to pray his spirit waxed faint and his faith weake which made him somwhat to intermit that duty As therefore Israel had the better while Moses with a stedfast faith continued to pray for them so while thorow weaknesse he intermitted that duty the enemy had the better The Summe of
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
hunc loc Sic ferè Calvin Simler alij other judicious Expositors take it This exposition carieth most probability Vnder this particle * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the whole history before mentioned is comprised This word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoriall is added to shew the end why God would have this history written namely to be read of their posterity that thereby they might have before them an evidence of Amaleks malice against them and of Gods goodnesse towards them The other part of Gods charge is to rehearse that which was to be registred before Ioshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insere in aures Iehoschuae Trem. Iun. Word for word Put into the eares of Ioshua meaning thereby that Moses should oft instruct Ioshua in this evidence of Gods protection of his people from such a malicious enemy as Amalek was For God would that Ioshua should succeed Moses and that Ioshua should root out the nations which inhabited the land that God gave to the Israelites and therefore for his encouragement he would have him oft to set before him this victory A more particular reason of the foresaid memoriall is rendred by God himselfe in the words following as the first particle being a causall conjunction importeth * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR For I will utterly put out c. The word translated * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out is applied to such things as being oilie or greasie or otherwise foule are cleane wiped The * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke words whereby the LXX do ordinarily interpret it import also as much This word is used where the Lord thus setteth out the desolation of Ierusalem f f f 2 King 21. 13. I will wipe Ierusalem as a man wipeth a dish wiping it and turning it up side downe Here the city is resembled to a dish the inhabitants thereof to the filth that cleaveth therto when such inhabitants are destroyed the city is said to be wiped of them g g g Gen. 7. 23. It is also applied to Gods wiping or sweeping away the whole world with the floud And to h h h Isa 43. 25. Gods wiping away our sinnes which are as thorowly taken away as any thing can be The word therefore it selfe implieth an utter extirpation or desolation But the kind of phrase addeth much emphasis thereto which is this in wiping away I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wipe away Our English not unfitly thus expresseth it I will utterly put out What is it that shall so utterly be put out Not some of the meaner sort not such as rise up in armes not some of the chiefest not some of one sort or some of another onely but Amalek the whole stock the whole nation and that so thorowly so utterly as none shal be preserved to reserve and raise up their name againe Therefore God saith I will utterly put out the remembrance of Amalek And that not only out of that part of the earth where they then lived but * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbivú terrarum suerit quà m laté patet coelum Trem Iun. in hunc loc from under heaven that is from every part of the earth that is any where under the cope of heaven i i i Deut. 25. 19. In this very sense is this phrase used of Amalek in another place and of k k k 9. 14. 29. 20. others in other places Here have we in Summe A manifestation of Gods indignation against malicious enemies of his Church This is further set out by the Certenty Extremity thereof The registring shewes the Certenty Their utter ruine the extremity The registring of it is done two wayes 1. By writing it 2. By rehearsing it In setting downe the former are noted the Persons Matter The Persons are Principall The LORD Ministeriall Moses The Matter declares 1. The Thing enjoyned Write in a booke 2. The End thereof For a memoriall In setting downe the latter are also noted the Thing to be done Rehearse it Person before whom In the eares of Ioshua In declaring the extremity of the judgement he noteth 1. The Revenger I will saith the Lord. 2. The Revenge The Revenge is aggravated by the Kind Put out the remembrance Extent From under heaven From this Manifestation of Gods indignation as it is here described ten especiall points of instruction may be collected 1. The Principall Person that first appointeth this Record the LORD sheweth that I. God of old was the authour of records 2. The Minister Moses giveth instance that II. God useth mans Ministry in preserving records for his Church 3. The action enjoyned Write this proveth that III. Memorable matters are to be registred 4. The Instrument wherein it was to be written a booke declares that IIII. Publique records are to be safe kept 5. The End why this is to be written for a memoriall argueth that V. Iudgements on enemies of the Church are to be kept in memory 6. The other part of the charge concerning the rehearsing of that which was registred implieth that VI. Matters worth record must be rehearsed 7. The Person to whom that which was written must be rehearsed in the eares of Ioshua intimateth that VII Governours of Gods Church must especially be acquainted with Gods former dealings 8. The chiefe Author of the judgement here mentioned I will saith the Lord giveth evidence that VIII It is God that avengeth 9. The kind of judgement put out the remembrance importeth that IX God may be provoked to the utter ruine of a people 10. The extent of this judgement from under heaven evinceth that X. There is no place of safety from Gods revenge §. 62. Of Gods causing records I. * * * See § 6. GOD of old was the Author of records This is true of the most ancient admirable approved and every way the best records that ever were which a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency and super-eminency are called b b b Mat. 21. 42. Scriptures c c c Rom. 1. 2. Holy Scriptures For of them saith an Apostle d d d 2 Tim. 3. 16. All Scripture is given by inspiration of God and another e e e 2 Pet. 1. 19 21 No prophesie in Scripture is of any private motion c. but holy men of God spake as they were moved by the Holy Ghost God would have not the present age onely but also all succeeding ages to reape benefit by the evidences of his wisdome power mercy justice and other his divine properties and therefore caused the records of them to be written This the Holy Ghost expresly noteth saying f f f Rom 4 23 24. It was written for us g g g 1 Cor. 10 11 All these things are written for our admonition h h h Rom. 15. 4. Whatsoever
h h Ios 7. 27. The vallie of Acher or trouble i i i Compare 2 King 14. 7. with 2 Chro. 25. 12. Iocktheel or rock k k k Est 9. 26. Purim or lots l l l Ezek 39. 11. The vallie of Hamon Gog or multitude of Gog with other the like By such memorials ground of courage and that generation after generation is given to Gods Church against all that their enemies plot or practice against them and matter of terrour is by them given to enemies For they give evidence of that which God hath done for his Church against the enemies and so make the Church expect and their enemies feare the like For both the one and the other know that God is ever like himselfe Hence as an use of this point followeth the next observation §. 67. Of rehearsing to others matters of moment VI. * * * See §. 61. MAtter 's worth record must be rehearsed They must be oft spoken of an related to others a a a Exo. 12. 17. 13. 14. Deut. 6. 20. The Law expresly enjoyns this This among like means of instruction is intended in that b b b Gen. 18. 19. commendation which God giveth of Abraham of instructing his houshold For God revealed the judgement which he intended to bring on Sodom to Abraham because he knew that he would command his houshold to feare God the rather because of the evidence of that judgement When Iethro Moses his father in law came to see him he related to him c c c Exo. 18. 8. all that the Lord had done unto Pharaoh c. By this means memorable matters worthy to be knowne farre and neare in ages present and to come are divulged and propagated to the greater praise of God whose praise is thus spread abroad and to the edification of many more then were present at the first working of those remarkeable things This especially concernes Ministers whose office it is to declare as the counsell of God revealed in his word so also the will of God manifested in his works especially such works as are done in their owne dayes which being more fresh use to be the more diligently attended unto and the more carefully heeded In this respect it will be their wisdome to take due notice themselves of the memorable works of God yea to be inquisitive after them and to do what they can to have true and certaine intelligence thereof that so they may rehearse them to others and instruct their people to make the right use thereof This also concernes others that have charge of others as Parents Masters Tutors and other Governours oft to rehearse in the eares of those that are under them the remarkable works of the Lord. Yea because we are all keepers one of another it behooveth private Christians as they have occasion to meet together to rehearse in the eares one of another such memorable matters as may according to the subject thereof minister matter of humiliation and supplication or of exultation and gratulation We have a good patterne hereof in Cleophas and his companion Luke 24. 14. Commendable in this respect is that Act of Parliament which was made in the third yeare of the raigne of King IAMES for an annuall gratefull remembrance of our more then ordinary deliverance from the Gun Powder-treason It is answerable to that act which was made by Esther and Mordecai Est 9. 26. for keeping the dayes called Purim The annuall celebrating of the fift of November being enjoyned by Act of Parliament Ministers and people make conscience of observing it and thence many Ministers take occasion yeare after yeare to set out before their people the unnaturall inhumanity unsatiable cruelty and perfidious treachery of Papists and so bring people into an utter detestation of that more then Heathenish Idolatry Very well did our learned King IAMES in that speech which he made to both houses of Parliament upon the discovery of that divelish powder-treason-plot observe that No other sect of Heretiques not excepting Turke Iew nor Pagan no not even those of Calicute who adore the Devill did ever maintaine by the grounds of their religion that it was lawfull or rather meritorious as the Romish Catholicks call it to murther princes or people for quarrell of religion And although particular men of all professions of religion have beene some theeves some murtherers some traitors yet ever when they came to their end and just punishment they confessed their fault to be in their nature and not in their profession These Romish Catholicks onely excepted Preservations therefore and deliverances from such mischievous persons are the best preservations and deliverances most worthy to be remembred thoroughout all generations that thoroughout all generations due praise may be given to God If See the Discourse of discovering the powder-treason in the works of King IAMES the horrible mischiefe intended by that powder-plot if the neare approach of the time of accomplishing that plot before it was discovered and if the manner of discovering the same bee well weighed wee cannot but discerne that there was just and great cause for preserving both an annuall and perpetuall memoriall thereof Though like publique memorials of all the judgements Private memorials of Gods judgements which God inflicteth on the enemies of the Church be not made yet it behooveth particular Christians to take speciall notice of them so farre as they come to their sight and hearing and to make some private records of them to themselves that thereby they may the rather bee provoked both to feare God and also to trust in him Private means of keeping in memory Gods judgments are such as these frequent meditation on them oft mentioning them in our praises to God much conferring with others about them declaring them to our posterity writing them in private records of our owne and other such like §. 68. Of Governours observation of Gods former dealings VII * * * See §. 61. GOvernors of Gods Church must especially be acquainted with Gods former dealings When God intended to make Moses a Governour over his people he tells him that he is a a a Exo 3. 6. the God of Abraham Isaac and Iacob thereby putting him in mind what great things he had formerly done for those three Patriarchs and their children b b b Ios 1. 6. God implied as much in the charge which he gave to Ioshua of meditating in the booke of the law wherein the great works of the Lord as well as lawes were registred c c c Deut. 17. 18. The like charge on the like ground was given to Kings But most pertinent to this point is d d d 3. 21. Moses rehearsing to Ioshua the conquests made of Sihon and Og. e e e 2 Sam. 7. 9. Thus by Gods appointment Nathan putteth David in mind of the former works of God The like did f f f 2 Chr. 15. 2.
Azariah to Asa and g g g 2 King 19. 25 Isaiah to Hezekiah Governours over others being by such meanes well instructed in the mind and power of God and therby brought to feare God and to trust in him have opportunity according to their calling to instruct and encourage others so as the benefit which they reape thereby may prove a singular benefit to many others The application of this point as it concernes Governours themselves to use all diligence in acquainting themselves with Gods former works especially such as concerne his Church the preservation of it and the destruction of the enemies of it so it concernes their Chaplens and such Ministers as in any particular relation belong unto them to rehearse in their eares and declare unto them the marvellous works that God hath done for such as feare him and rest upon him §. 69. Of Gods avenging VIII * * * See §. 61. See also The Plaister for the Plague on on Num. 16. 45 § 21. IT is God that avengeth The Lord challengeth this as his owne prerogative a a a Deut. 32. 35. To me saith he belongeth vengeance b b b Rom. 12 19. Vengeance is mine Iustly therefore doth the Psalmist give this title to him c c c Psal 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of vengeances and by an d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegant figure thus doubles it O Lord God of vengeances O God of vengeances So the Prophet Nahum and that with somwhat more emphasis e e e Nah. 1. 2. God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance of his adversaries Gods absolute soveraignty almighty power infinite justice incomprehensible wisdome perfect hatred of sin indulgent care over his Church and other like divine properties give proofe hereof For 1. It is a part of supreme or absolute soveraignty to take Gods properties manifested in destroying enemies vengeance of such as obstinately rebell against his will and seek to do what mischiefe they can to his servants and Saints 2. By so doing he gives evidence of his almighty power whereby he is able to subdue his Churches enemies and shewes how f f f Act. 9. 5. hard it is to kicke against the pricks 3. Iust revenge is as true an effect of justice as due reward e e e Rom. 2. 5 c. The Apostle therefore exemplifieth the righteous judgement of God in both 4. His incomparable wisdome is manifested by ordering the evill plots and practices of wicked men so as they tend to the ruine of the contrivers of them g g g Psal 9. 15. They are sunk down in the pit that they made in the net that they hid is their foot taken 5. Execution of due vengeance of sinne is an apparent demonstration of his hatred of sinne 6. By that vengeance which the Lord executeth on enemies of the Church the Churches tranquillity and security is maintained and Gods providence over her thereby manifested On these premises it may well be concluded that h h h Psal 9. 16. Iudgment on enemies ministers comfort to Saints The Lord is knowne by judgement which he executeth 1. Great consolation hence ariseth to the Church of God God is their Lord. What if their enemies be many mighty malicious sedulous yet are they under the power of him who is the Protectour of the Church Their power their wit their breath is in his hands to take away all as he will On this ground i i i Heb. 13. 6. Wee may boldly say The Lord is my helper and I will not feare what man can doe unto mee 2. When we see judgement executed on the Churches God to be praised for enemies destruction enemies we are to take notice of the principall agent therein and to say This is the finger of the Lord and answerably to give him the glory thereof as k k k Exo 15. 6. Moses l l l 2 Sam. 22. 1 c. David and others 3. The terrour of the Churches enemies must needs be Gods executing vengeance terrour to wicked much aggravated by this that God takes upon himselfe to execute vengeance For this Lord is an almighty ever-living just and jealous God His stroaks are heavy There is no avoiding them no enduring them His vengeance is endlesse and easelesse mercilesse and remedilesle It is a fearefull thing to fall into the hands of the living God Hebr. Deus justè vindicans tradit impios in concupiscentias aliorum nocere volentium sua semper incommutabili aequitate servato Aug. ad Simplic l 2. Quaest 1. 10. 31. Quest How doth God revenge Answ Sometimes by causing judgements to descend immediately from himselfe as on Sodom Gen. 19. 24. and somtimes by giving men over to the desire of such as have a mind to worke misehiefe but so as he alwayes keeps safe his owne immutable justice and equity §. 70. Of Gods vengeance extended to mans utter ruine IX * * * See § 61. GOD may be provoked to the utter ruine of a people Instance a a a Gen. 6. 7. the old world b b b 19. 24 25. Sodom and Gomorrah the c c c Num. 21. 32. Amorites d d d Ios 11. 14. Canaanites and other nations utterly rooted out by Israel As much is proved by these and such like phrases frequent in the Prophets e e e Nah. 1. 14. No more of their name shal be sowen f f f Ier. 48. 42. They shal be destroyed from being a people g g g Isa 13. 19. They shal be as the destruction of God in Sodom and Gomorrah Quest When was Amalek of whom this utter desolation was here threatned utterly destroyed Answ This was not done at once but at severall times by degrees If Saul had faithfully executed h h h 1 Sam. 15. 3. the charge of God by him had this denunciation beene executed But yet then it was i i i 14. 48. 15. 7 8. in part performed k k k 30. 17. afterwards more fully by David For after Davids time we read little of any of them Extremity of judgement is somtimes executed 1. To give instance of Gods almighty power For l l l Psal 47. 2 3. by utter ruinating of kingdomes and nations he sheweth that no power can stand against his almighty power 2. To give proofe of the severity of his wrath which being kindled and not quickly quenched burneth up whole nations 3. To give demonstration of his patience in sparing such as stand for he that rooteth out some nations can as easily root out others one after another as he did the seven nations before Israel Deut. 7. 1. 4. To give evidence of the intolerablenesse of mens impiety and iniquity For such severity of vengeance shewes that mens sinnes are growne to Afulnesse
to see the Lords Day sanctified l l l Ibid. He caused piety to be observed and God to be worshipped in his armies He procured the holy Scripture to be dispersed every where In fine he maketh this profession of himselfe m m m Hunc mihi prae omnibus finem praepositum esse debere judicavi ut in sanctissima Ecclesiae Caetholi cae multitudine una fides sincera charitas consentiens erga Deum omnipotentem religionis cultus conservetur Euseb de vit Constant l 3. I acknowledge that this end above all others is to be set before me that in the holy company of the Catholique Church one faith sincere charity and an uniform worship towards almighty God be preserved Much also might be declared of Theodosius and other ancient Christian Emperours care about matters of piety The made many edicts and lawes thereabouts n n n Solicitudo clementiae tuae in Catholic â Ecclesiâ nihil impacatum nibil vult esse diversum Leo Papa ad Theodos Epist 12. An ancient Bishop of Rome thus writes to Theodosius The care of your Clemency will suffer nothing in the Catholique Church to be tumultuous nothing factious Yea o o o Pro integritate fidei Catholicae Christianissimum Principem oportet esse sollicitum Idem Epist 10 the same Bishop saith that It behoveth a Christian Prince to be carefull for the integrity of the Catholique faith I would the latter Popes of Rome had beene and still were of that opinion If they were they would not usurpe such authority as they have done and still do over Christian Princes to the disturbance of their States But to come to our owne time and country King Henry 8. put downe the Popes Authority and began a reformation of Religion Edward 6. perfected that reformation Queene Elizabeth restored it King Iames and King Charles continued it Thus by the divine providence this title Defender of the Faith is most justly put into our Kings stile To this end namely to defend the faith maintaine religion and advance piety hath God given them that supreme authority which they have to be in all causes temporall and ecclesiasticall over all persons in their dominions under Christ supreme Governours p p p 2 Chro. 9. 8. He hath set them on his throne and given them his owne title For he saith of them q q q Psal 82. 6. Ye are Gods children of the most high And to shew that their authority is not onely for State-policy but also for Church-piety they are stiled r r r Isa 49. 23. Nursing Fathers of the Church and they are made keepers of both tables Thus both their power and their place require of chiefe Governours an especiall care of publique piety whereby they shall give evidence of their owne pious intention and affection and also draw on others under their government to be like minded * * * See § 40. See also Dearths Death on 2 Sam. 21. 1. §. 15. As this putteth Magistrates themselves in mind of their duty so it teacheth subjects to pray for them that they may do what by vertue of their place they are bound to do and by their obedience to such pious orders as their pious Governours prescribe to encourage them in their pious care §. 75. Of giving publique praise for publique deliverances II. * * * See §. 71. PVblique praise is to be given to God for publique deliverances Such was the praise that for the publique a Exo. 15. 1 20 21. deliverance from Pharaohs tyranny was given by Moses For it is said that Moses and the children of Israel and Miriam and all the women sang praise unto the Lord. The women came out with timbrels and dances and answered the men so as it was most publique b b b Iudg. 5. 1 c. Such was Deborahs and Baraks kind of praising God and c c c 2 Chro. 20 26 Iehosaphats after his deliverance from the Moabites Ammonites and Inhabitants of Mount Seir. Such are many of Davids Psalmes The phrases of praising God d d d Psal 22. 22. in the middest of the congregation e e e 26. 12. in congregations f f f 35. 18. in the great congregation among much people g g g 116. 18 19. in the presence of all Gods people in the courts of the Lords house in the middest of Ierusalem By this kind of praise God himselfe is more glorified our owne hearts are more quickned and others are incited to imitate us They who content themselves for publique blessings with an inward ejaculation of the heart or with secret praise in a secret place betwixt God and themselves or with private praise in a family or among some private friends though what they do in this manner they do well yet come short of that which they ought to do O let our hearts be filled with such zeale towards God as to take the occasions which by the divine providence are offered us of setting out Gods praises in the most solemne and publique manner that we can Thus shall we shew that we can distinguish betwixt Gods blessings and in some measure carie our selves answerably to him that as he blesseth us not only with private but also with publique blessings so we will praise him not only privately but also publikely Of publique praise see more in The Saints sacrifice on Psal 116. § 91 114 116. Of directions for solemne praise see The whole Armour of God on Eph. 6. 18. § 73. §. 76. Of memorials of Gods mercies III. * * * See §. 73. MEmorials of Gods mercies are to be made Besides the names a a a §. 65. before noted for memorials of Gods judgments which import also his mercies towards his people as well as judgements on their enemies there are many others which directly point at his mercies As many b b b Gen. 4. 25. 5. 9. 17. 19. names given to children which the Lord as an especiall blessing gave to his Saints and c c c 17. 5 15. 32. 28. other names which as memorials of speciall favours God gave to men and women and d d d 16. 14. 32. 2. 2 Chro. 20. 26. names also of places which were given as signes and evidences of more then ordinary benefits conferred on Gods people and other visible monuments of memorable mercies as e e e Exo. 16 32 33 The pot of Mannah f f f Ios 4. 9 20. the stones which were set in the mid dest of Iordan and in that place where the Israelites having passed thorow Iordan encamped g g g Lev. 23. 42. The booths which were appointed every yeare to be made h h h 25. 54 55. Freedome of servants in the yeare of Iubile and sundry other like to these yea all the Sacraments instituted in the Church By such memorials the memory of Gods
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
to be put to death so as all his raigne death and slaughter never ceased till himselfe was slaine and brought like an hog all bare on an horses backe to his grave in the 3. yeare of his raigne and about the 40. of his age 19. Henry 7 the next living heire of the house of Lancaster having vanquished Richard 3. obtained the Crowne 2485. Aug. 22. maried Elizabeth the heire of the house of Yorke and therby united those two distracted houses Yet was not his raigne without troubles The Crowne being gotten with hazard and much bloud he was maligned by the Dutches of Burgundy who set up first a Lambert then a Perkin Warbeck to disquiet him Warres he had in France Insurrections there were in the North Rebellions in Cornwall besides many grievances which his Subjects complained of He died in the 24. yeare of his raigne and 52. of his age 20. Henry 8. sonne of Henry 7. by a just title came to a 1509. Apr. 22. setled throne He that will read Sir Walter Raleighs preface to his history shall see enough if not too much of the tronbles of this Kings times He ended his reigne and life in the 38. yeare of his raigne and 56. of his age 21. Edward 6. sonne of Henry 8. in his childhood came 1546. Ian. 28. to the crowne yet in his daies the brightnesse of the Gospell shined forth but so as there wanted not clouds of troubles The Kingdome being engaged in warre with France and Scotland the country troubled with insurrections in Norfolke and Devonshire and the Court and Counsell distracted into faction whereby the Kings two uncles the Lord Protector and Lord Admirall came to violent deaths which hastened or hindred not the Kings and that in the 7. yeare of his raigne and 17. of his age 22. Mary eldest daughter to Henry 8. came with much 1553. Iul. 6. difficulty to the Crowne Another Queene was first proclaimed at London But that storme lasted not long for 9 dayes after at London also was Mary proclaimed Queene As for the continuance of her raigne some may remember most have heard and all may read how dangerous and dolefull those smoaky daies were Many hundreds were burnt then for the Gospell sake many more were forced to fly their country and exile themselves Callis that for very many yeares before had appertained to the English was lost which losse is thought to make so dead a wound in her heart as it could never be healed In the last period of Queene Maries daies many imprisoned and adjudged to the fire for the cause aforesaid were released by her departure out of this world in the 6. yeare of her raigne and 43. of her age Though God were pleased to cause the light of his Gospell to appeare in King Edwards daies yet for a surer setling of it he suffers it to be sealed by the bloud of many worthy Martyrs in Queene Maries daies Since which time to the immortall glory of God and the eternall salvation of many thousand soules it hath beene continued among us 63. yeares So Lord let it continue till the comming of thy Sonne unto judgement By this briefe narration of the troubles of former times let any indifferent Reader judge if God have not reserved us to the best times that ever England had both in regard of the Gospell of peace so long enjoyed and also in regard of the peace of the land so long continued The benefit wherof followeth next to be declared §. 96. Of peace and the benefits thereof * * * See §. 88. The last conclusion which as a just consequence I inferre from the evills of warre is this VI. PEace is a good thing Warre and Peace are contrary each to other As many evills arise from warre so many benefits from peace Good therefore it is as in the kind of it so in the effects that arise from it By peace lands are freely tilled orchards gardens vineyards and other like fruitfull places tended all manner of cattell encreased all kind of trading followed inheritances and what els of right appertaineth to men quietly possessed by the true owners thereof children well educated old men well nourished Schooles and Vniversities maintained The Gospell with free liberty preached all Gods ordinances observed good lawes duly executed wrong doers suppressed men respected according to their places and dignities opportunity afforded for exercising such abilities as God bestoweth on any mutuall communion made of such good gifts as God in any kind conferreth on severall persons poore men set to worke and relieved plenty procured meanes for sicknesse and all manner of maladies afforded decent buriall performed and many other like benefits obtained of all which by warre men are very oft spoiled and deprived Peace is the maine end of just and lawfull warre All the benefits * * * § 17. before noted to arise from warre are enjoyed in peace and are therefore attributed to war as effects thereof because by warre peace is procured and secured No marvell then that Christians are so much called upon a a a Rom 12. 18. If it be possible and as much as in them lieth to have peace with all men And that b b b Mat. 5. 9. the peacemakers are pronounced blessed And c c c Pro. 12. 20. joy is to the counsellours of peace And it is an usuall blessing to say d d d 1 Sam. 25. 6. 1 Chro. 12. 18. Peace be to you Yea e e e Deut. 20 10. Pax concordia omnibus hominibus amantur omnibus hominibus sunt necessariae Bern de modo benè viv Serm. 7. God would have peace proclaimed to enemies before they were invaded by warre Peace is it that is loved of all and is necessary for all Peace as an especiall blessing of God hath in all ages beene promised by God to his Church Lev. 26. 6. 1 Chro. 22. 9. 2 King 22. 20. Isa 26. 12. Prophets have thereupon incited Gods people to pray for peace as for a blessing Psal 122. 6 7. Ier. 29. 7. Yea Angels do desire peace on earth Luk. 2. 34. Peace according to Gods owne promise and his peoples prayers hath as a blessing beene given them Iud. 3. 11 30. 1 King 4. 24. 2 Chro. 17. 10. Saints have answerably been thankfull unto God for peace as for a great blessing Psal 29. 11. 55. 18. 147. 14. On the contrary God hath threatned as a judgement to the wicked that they shall have no peace Ier. 12. 1◠30. 5. Rev. 6. 4. And as a judgement peace hath been taken away from people Ier. 16. 5. Such is the excellency of peace as the high and great Lord is stiled f f f Rom 15. 33. the God of peace g g g 2 Thess 3. 16. the Lord of peace and his Sonne h h h Luke 10. 6. the Sonne of peace i i i Isa 9 6. a Prince of peace
will we shall live and do this or that This is not to be taken as if we should to every sentence that we utter adde this clause If God will but that we should be so well instructed in the divine Providence as to know nothing can be done without the will of God and thereupon ever to have in our minds that reservation If the Lord will Thus by submitting our wills to Gods will we shal be sure both to have our wills effected yea also that to be effected which is the best Gods will will we nill we shal be accomplished If then we will nothing but that which may stand with Gods will in the effecting of Gods will our will must needs be effected And because Gods will ordereth and disposeth all things to the best on the same ground that which we will must needs fall out to the best But suppose our will should wish any thing that God would not have what skilleth it We may know what we would have but God knoweth what we should and shall have It is therefore much better that our purpose and desire be crossed if at least it be contrary to Gods then effected If Gods counsell and determination be accomplished as accomplished it shal be it is enough My will therefore shall take the pattern of our Saviours for her guide and in all cases say as he did in a most extreme case O my Father not as I will but as thou wilt Mat. 26. 39. O how impious sacrilegious and blasphemous yea atheisticall and Luciferian was that speech of a Pope who being forbid by his Physitian a meat that he liked replied that Iulius 3. he would have it in despite of God Such are the thoughts if not the speeches of many presumptuous spirits §. 11. Of Contentednesse VII * * * See §. 5. COntentednesse is requisite in all estates The extent of Gods Providence giving evidence to Gods disposing and ordering all estates if men rest not content in their estate they manifest a discontent at his Providence Surely he had an eye on Gods Providence ordering his estate who in his great affliction said a a a Psal 39 9. I was dumbe and opened not my mouth because thou Lord diast it And he who having heard a judgement denounced against him which would make a mans eare to tingle againe replied b b b 1 Sam. 3. 18. It is the Lord let him do what seemeth him good In like manner c c c 2 Sam. 15. 26. 16. 11. David d d d Iob 1. 21. Iob e e e Isa 39. 8. Hezekiah and others manifested great contentednes in great extremities But most pertinent to our purpose is this of S. Paul f f f Phil. 4 11 12. I have learned in whatsoever state I am therewith to be content I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need g g g 1 Tim. 6. 10. Heb. 13 5. To this contentednesse we are all exhorted by him that had so well learned it himselfe Well it beseemeth the sonnes of God children that have so high and heavenly so potent so prudent so provident a Father whose Providence extends it selfe as to all creatures not the least excepted so to every thing that appertaineth to them seeme it never so small as to their haire the number and colour thereof and to the just pitch of their stature well I say it beseemeth children that have such a Father to rest contented with that estate wherein he setteth them Whatsoever the present estate of Saints is God hath set them therein On this ground as when we are in high and honourable places when we abound in wealth when we have good health when we enjoy peace or any manner of prosperity we ought to be perswaded that these are good for us so on the other side when we are in meane places when we are pinched with poverty when we are visited with sicknesse when we are molested with sundry troubles when we are pressed with all manner of adversity to be perswaded that even these latter estates are best for us at that time when and so long as we are in them For our estate of what kind or condition soever it be is disposed by our Father before mentioned and he knoweth what is fitter for us then we can know Therfore the Lord here in this text speaking of the extent of the divine Providence putteth them in mind of this Father saying A sparrow shall not fall to the ground without YOVR FATHER Faith herein will make us thankfull for all manner of prosperity as proportioned out unto us in wisdome and love by this our Father and patient under all manner of adversity as laid upon us in like wisdome and love by the very same Father This is rightly and truly to be * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesentibus content with things present or with such things as for the present we have or with the estate wherein for the time we are §. 13. Of ascribing the glory of all deliverances to God VIII * * * See §. 5. THe glory of all deliverances is to be ascribed to God For by that Providence which extends it selfe to all things deliverances from enemies from dangers from distresses from all manner of evils are obtained But that is the Providence of God To whom then if not to him shall the glory thereof be ascribed Hereof we have spoken * * * The Churches Conquest on Exo. 17. 15. §. 77. before Onely here learne we to apply this generall point to such particular deliverances as God hath given unto us Considering therefore that this our land which hath now for many yeares enjoyed the bright pure comforting sanctifying and saving light of the Gospell lay for many hundred yeares together in the dismall and damnable darknesse of Popery we are oft to call to mind and duly to meditate on the means and times whereby and wherein the divine providence hath brought into our land this light to discover and drive away that worse then Egyptian darknesse of Popery For instances take these 1. Iohn Wickliffe about the yeare 1371 in the raigne of Edward 3. even in the midst of popish darknesse held out the light of the Gospell wherewith many in those dayes were enlightned This fire by the abundance of ashes which the Romish Clergy heaped upon it lay after the death of Iohn Wickliffe smothered up yet were those ashes raked away about 40 yeares after by Iohn Hus and the sparkes of that fire so blowne up as dazled the eyes of the Papists and made them mad againe against those that laboured to bring out those sparks 2. Henry 8. disanulling the Popes usurped authority in England had by Act of Parliament the title of Supreme An. Dom. 1534 Head of the
crosse iron barres Thus though Smiths and other workemen were sent for yet it was more then an houre before succour could be afforded unto them When passage was made for others I had accesse into the roome and viewing the bodies observed some yet but few to be mortally wounded or bruised with the timber others to be apparently stifled partly with their thick lying one on another and partly with the dust that came from the seeling that fell On the Lords Day night when they fell there were numbred The number flaine 91 dead bodies whereof many of them were secretly conveighed away that very night For there were a paire of water stairs leading out of the garden appertaining to that house into the Thames On the morrow following the Coroner and his Inquest comming to view the bodies found remaining but 63. Of those that were caried away some were buried in a Their buriall burying place within the Spanish Ambassadours house in Holborn among whom the Lady Webb was one the Lady Blackstones daughter another and one Mistris Vdall a third Master Stoker and Master Bartholomew Bavine were buried in S. Brides parish Robert Sutton Iohn Loccham and Abigail Holford in S. Andrewes Holborne Captaine Summers wife in the vault under Black-Friers Church and her woman in the Church-yard For the Corpses remaining two great pits were digged one in the fore-court of the said French Ambassadours house 18 foot long and 12 foot broad the other in the garden behind his house 12 foot long 8. foot broad In the former pit were laid 44 corpses whereof the bodies of the forenamed Redyat and Drury were two These two wound up in sheets were first laid into the pit and a partition of loose earth to sever them from the rest Then were others brought some in somwhat a decent manner wound up in sheets but others in a more lamentable plight the shirts onely of the men tied under their twist and some linnentied about the middle of the women the other parts of their body naked one poore man or woman taking a corpse by the head another by the feet and so piled them up almost to the top of the pit The remainder were put into the other pit in the garden Their manner of buriall seemed almost if not altogether as dismall as the heape of them when they lay on the floore whereupon they last fell No obsequies or funerall rites were used at their buriall Onely on the day after a blacke crosse of wood was set upon each grave But soone was it by authority commanded to be taken downe Thus they being interred thorow search was made about the cause of the failing of the timber The timber of The scantling of the timber that brake each floore was laid together and the measure of the Summiers that brake taken The maine Summier which crossed the garret was ten inches square Two girders were by tenents and mortaises let into the midst of it one just against another The Summier was knotty where the mortaises were made whereupon being over-burdened it knapt suddenly asunder in the midst The maine Summier of the other floore that fell was much stronger being 13 inches square smooth and sound every where no knot in it neither did the girders meet so just one against another Yet that also failed not in the middest as the uppermost but within five foot of one end and that more shiveringly and with a longer rent in the timber then the other For this chamber was almost full with such persons as comming too late to get into the sermon went into Redyats chamber Besides it did not only beare the weight which lay on the upper floore together with the weight of that floore that fell but also received all that weight with a sudden knock and so the massy timber shivered in two as suddenly as the other knapped asunder and the people were irrecoverably downe before they could feare any such thing on the third floore which was above 20 foot from the first If this be not an evidence of the eye and hand of the divine Providence both seeing and ordering things below what evidence can be given thereof True is that of the Wiseman All things come alike to all Eccl 9. 2. There is one event to the righteous and to the wicked c. There is nothing that befalleth any one but may befall every one And even such an accident may befall an assembly of true worshippers of God as either the floore to fall under them or the roofe and walls to fall upon them For 1. The judgements of God are unsearchable and his wayes past finding out Rom. 11. 33. 2. He hath other meanes to put difference betwixt his Saints and others then externall events 3. He will have his to feare alwaies Prov. 28. 14. and alwaies to depend on him Yet notwithstanding where we see judgements executed on sinners when they are in their sinne when they are impudent and presumptuous therein not to acknowledge such to be judged of the Lord is to winke against a cleare light a a a Psal 9. 16. God is knowne by the judgement which he executeth To suppose then that the judgement which he executeth is no judgement is to put out that light which he affordeth of making knowne himself b b b Dan 4. 3 c c Shall Nebuchadnezzar while he is vaunting of his great Babylon be bereft of his wits c c c Act. 12. 22 c. Shall Herod while he is priding himselfe in the peoples flattering applause be eaten of wormes d d d Hest 3. 8. 5. 14. 6. 4. 7. 10. Shall Haman while he is practicing to destroy all the people of God and intending to hang Mordecai on a gallowes of 50 foot high be hanged thereon himselfe e e e 2 King 19. 37 Shall Sennacherib while he is worshipping in the house of Nisroch his god be slaine by his owne sonnes f f f Iudg. 16. 30. Shall the house where the Philistines met to make sport with Sampson fall upon their heads Shall these and such like judgements overtake men in the very act of their sinning and yet be accounted no judgements no evidences of the divine providence no signes of his indignation Then let all things be ordered by chance or rather let there be no order at all For the Conventicle where the fore-mentioned Downefall was It was for the greater part of Papists who are palpable idolaters whose doctrine is a masse of ancient heresies who are by Law interdicted the execution of ministeriall functions who at this time gave outbefore hand that such a priest should preach who made choice of a spacious place who let the doore be open for all commers who taking advantage at some present connivence most audaciously and impudently without feare of God or man did what they did Now for such in such an act after such a manner done so many of them by such a
the more patiently and contentedly beare the want of bodily food This is the means to instruct men both to be full and to be hungry both to abound and to suffer Phil. 4 12. need Such instruction wil make famine much more tolerable 10. All of all sorts must with patience expect the time and means which God shall give for succour and not prescribe time or means to God Much lesse murmure against God or charge him with any evill or refuse to wait on him supposing that he can not or will not affoord any succour as he who said This evill is of the Lord what should I wait for the 2 King 6. 33. 7. 2. Lord any longer And as the other that said when Elisha prophesied of much plenty and that suddenly Behold if the Lord should make windowes in the heavens might this be Meditation on Gods promises for succour in famine is of speciall use to worke patience §. 8. Of removing famine MEanes of removing famine are such as these 1. Humiliation and that especially for a §. 6. the sinnes wherby God hath bin provoked to seÌ„d famine b 2 Chro. 7 13 14. This means even in this case is expresly prescribed by God himselfe and a promise made of successe therto That it may be the more effectuall it must arise inwardly from the soule and be manifested and helped by fasting weeping and mourning Ioel. 2. 12. 2. Confession and that both of our owne guiltinesse and also of Gods justice in depriving us of his creatures Salomon Confessio hostia est Deo Aug. Enar. in Psal 95. compriseth as much under this phrase e 1 King 8. 35. Confesse Gods name We have a worthy patterne of this kind of confession in f Dan. 9. 4 c Daniels prayer For this end Examination of our own inward corruptions and of our former course of life yea and due observation of the publique and common sinnes of the times and places wherein we live is very requisite that thus if it be possible we may find out those particular sinnes which have in speciall incensed Gods wrath and provoked him to afflict us with famine and as we find them so in particular to confesse them as they who said g 1 Sam. 12. 19. We have added unto all our sins this evill c. 3. Conversion h Ioel 2. 12. This is also expresly prescribed and i 2 Chro. 7. 14. to this promise of succour is made Conversion must be answerable to confession It must be universall from all manner of sinne whereof we shall find our selves guilty and Ex fide poeniteat credat hanc esse medicinam c. Aug. de veâ—a falsa poenit cap. 13. whereto we shall find our selves addicted and particular from those especially for which we have cause to feare that God hath sent famine among us To confesse such sinnes and not to turne from them is to mocke God and the more to incense his wrath against us 4. Satisfaction for wrongs done to man at least if the wrong be such as God is moved to revenge This I do the rather here note because it is a meanes of removing the famine mentioned in my text For when David had made satisfaction for the wrong done to the Gibeonites God was entreated for the land 2 Sam. 21. 14. 5. Supplication k Ioel 1. 14. 2 Chro. 6. 28 29 7. 13 14. This is the most principall meanes of all All the other are but preparations hereunto This is likewise prescribed and a promise of prevailing thereby annexed thereunto l Iam. 5. 18. It hath beene used and proved to be effectuall 6. Faith in Gods promises This must be added to prayer Both Christ m Mar. 11. 24. and n Iam. 1. 6. his Apostles require as much Gods promises have their true and proper effect only in such as believe and to them they are effectuall either for sufficient supportance or for a good deliverance 7. Charity to the poore For God will succour such as are ready with their uttermost ability to succour others This is especially for such as have corne or other provision in store to bring it forth and give it freely or at least to sell it at a cheape rate to the poore Blessing is promised to him that selleth it namely to the poore and at a reasonable rate Prov. 11. 26. §. 9. Of promises for succour in famine Quest ARe there any particular promises for helpe in famine and deliverance from it Answ Yes very many as many as in any other like case Some of the particulars are these a 2 Chro. 7. 13 14. If I shut up heaven saith the Lord that there be no raine or if I command the locusts to devoure the land if my people shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land b Hos 2. 21 22. In that day I will heare saith the Lord I will heare the heavens and they shall heare the earth and the earth shall heare the corne and the wine and the oyle and they shall heare Iezreel c Ioel 2. 18 19. Then will the Lord be jealous for his land and pitie his people yea the Lord will answer and say unto his people Behold I will send you corne and wine and oyle and you shal be satisfied therewith d Zac. 8. 11 12. Now will I not be to the residue of this people as in the former dayes saith the Lord of hosts For the seed shal be prosperous the vine shall give her fruit and the ground shall give her increase and the heavens shall give their dew e Zac. 10. 1. Aske ye of the Lord raine in the time of the latter raine so the Lord shall make bright clouds and give them showers of raine to every one grasse in the field f Mal. 3. 10. Prove me now saith the Lord of hosts if I will not open you the windowes of heaven and powre you out a blessing that there shall not be roome enough to receive it g Iob 5. 20. In famine he shall redeeme thee from death h Pro. 10. 3. The Lord will not suffer the soule of the righteous to famish i Psal 33. 19. Behold the eye of the Lord is upon them that feare him upon them that hope in his mercy to keepe them alive in famine k 37. 19. See A Plaister for the Plague on Numb 16. 45. §. 12 13 14. 15. In the dayes of famine they shal be satisfied §. 10. Of instances of Gods preserving in famine and removing famine THat the fore-mentioned promises may with the stronger confidence be rested upon take instance of How the righteous are exempted from judgement Gods performing them a Gen. 12 10 17 When in Abrahams time there was a famine in the land where he
sojourned he went downe into Egypt where the Lord kept him and his wife in safety b 26. 1 2. Whē again there was a famine in Isaaks time God directed him whither to go c 45. 5. 50. 20. Psa 105. 16 17 God sent Ioseph purposely before hand into Egypt to preserve Iaakob and all that were with him in famine d 2 King 8. 1. By his Prophet God adviseth the Shunemite with her house to sojourne where was plenty when he intended to bring a famine on Israel e 1 King 17. 4. 16. Miraculously did the Lord provide for Eliah and the widow of Zarephats in famine So did he for the Israelites in the wildernesse f Exo. 16. 13 14 When they wanted bread and meat extraordinarily he provided Manna and Quailes for them and g 17. 6. when they wanted water he brought it out of a rocke for them So h Iudg. 15. 18 19. for Sampson when he was ready to die for thirst God extraordinarily provided water i 1 King 18. 42 At Eliahs prayer after Gods wrath was pacified on a sudden raine having beene with-held three yeares and an halfe fell downe abundantly k 2 King 6. 28. 7. 6 c. Samaria being so long besieged as they began to eate their children the Lord on a sudden with an extraordinary terrour caused the enemies to flie and to leave all their provision to the Israelites so as they had all manner of food in great plenty These visible and extraordinary evidences give sensible demonstration of Gods power and pity how able and ready he is to succour people in their extremities And due notice is the rather to be taken of these that we may know that when by more ordinary meanes succour is affoorded it is the Lord that ordereth and disposeth those meanes and his providence is to be acknowledged therein as much as if extraordinarily he did what is done §. 11. Of famine in a pious polity II. * §. 2. Ecce in adventu justi fames fames validat non turbatur justus neque aliquid humanum patitur Chrys Hom. 32. in Gen. 12. FAmine may be under a pious Governour Besides the instance of David mentioned in this text it is expresly noted of the three great Patriarchs who in their dayes were the supreme Governours of Gods Church that a Gen. 12. 10. 26. 1. 46. 5. there was such famine in each of their times as they were all of them forced from their owne habitations and so journed in strange countries b Ruth 1. 1. In the dayes of the Iudges there was a famine in the land Now all the Iudges except Abimelech a cruell and tyrannicall usurper were pious Governours extraordinarily stirred up by God and extraordinarily gifted and assisted by him Yet in their dayes there was a famine and that as the c Ruth 4. 18 c. generation of Pharez giveth evidence in Deborahs time who though a woman was one of the best Iudges §. 12. Of the causes of judgements under good Governours 1. THe best Governours have many times most impious subjects under them the cry of whose sinnes they being many and impudent more incenseth Gods wrath against a nation then can be pacified by the piety of a righteous Governor or of a few righteous subjects though they be men of extraordinary endowments For thus saith the Lord by one prophet a Ier. 15. 1. Though Moses and Samuel stood before me yet my mind could not be towards this people And by another thus b Ezek. 14. 14 16. Though these three men Noah Daniel and Iob were in the city they should deliver neither sonne nor daughter c 2 Sam. 24. 1. In Davids time the anger of the Lord was so kindled against Israel as he moved David against them d Ier. 3. 6 10. Iosias vir sanctus non sclum peccatorem populum suis virtutibus non salvavit sed ipse in peccatis illius mortuus est Hier. Commēt l 4. in Ezec. 14. In the dayes of good Iosiah Iudah waxed rebellious so rebellious as that pious King was so farre from preserving that sinfull people as he himselfe died for their sinnes No marvell then that God send famine and other sore judgements upon a land in the time of pious Governours to punish such subjects 2. The most pious Governors do oft also themselves give too just cause unto God to say e Rev. 2. 4. I have somewhat against you It is in the register of truth recorded what he had against f Numb 20. 22. Moses and Aaron against g 1 Sam. 2. 29. Elie against h 2 Sam. 12. 9 David i 1 King 11. 9. Salomon k 2 Chro. 16. 10 Asa l 19. 2. Iehosaphat m 26. 16. Vzziah n 32. 25. Hezekiah and o 35. 22. Iosiah And without all contradiction these were some of the best Governours that ever the Church had 3. God doth sometimes treasure up the sinnes of predecessours and extend his wrath unto succeeding generations Excellent things are spoken of Iosiah and his Government yet at the end of all this dismall doome is added p 2 King 23. 26 Notwithstanding the Lord turned not from the fiercenesse of his great wrath wherewith his anger was kindled against Iudah because of all the provocations that Manasseh had provoked him withall In our text we see how God treasured up Sauls bloudy sinne till Davids time §. 13. Of punishing predecessours sinnes in their successours time Quest. HOw can it stand with Divine equity and justice that succeeding ages should be punished for the sinnes of their predecessours Answ They are not simply and onely judged for their predecessours sinnes The sinnes of predecessours do onely aggravate judgements inflicted on successours True is that of Ezekiel a Ezek. 18. 14 17. If a wicked father beget a sonne that seeth all his fathers sins which he hath done and considereth and doth not such like he shall not die for the iniquity of his father He shall surely live Yet withall is that of the Law as true b Exo. 34. 7. the Lord visiteth the iniquity of the fathers upon the children We must therefore distinguish betwixt children There are children which no way make themselves accessary to their fathers sinnes but rather abhorre them and pray that they may not be laid to their charge These shall not beare their fathers iniquity There are other children which tread in their fathers Quomodo Sanctorum merita descendunt ad posteros sicut David caelerorum sic peccatorum flagitia si liberi nepotesque similia gesserint ad posteros perveniunt Hier. Comment l. 3. in Hier. 15. steps and commit like abominations or at least do not consider their fathers sinnes to be humbled for them or to make such satisfaction for them as is meet and to remove the evill effects of them but some way or other make themselves