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.
weakenesse were a just impediment to preaching whereby the spirits of a feeble man are much exhausted yet would I not make it a pretext for wasting precious time in idlenesse It was wittily and gravely said Cavendum in ocio ocium est Bern de Consid l. 3. c. 13. Scipio Africanus dicere solebat Nunquam se minus ociosum quam cum ocioosus esset Cic. Offic. lib. 3. Even in leisure lasinesse is to be shunned Worthy therefore of all to be imitated is he who made that use of freedome from publique affaires as he set himselfe more close to his private studies and thereupon was wont to say that He was never lesse at leisure then when he was most at leisure Answerably according to the abilitie which God gave me I endeavoured to spend that cessation which I had from publike imployments in my priuate studies so as some fruit thereof might redound to you and others By this my true and just apology I hope the fore-mentioned seeming neglect of you appeares to be but seeming Concerning the subject matter of my private paines now made publike though I had by me sundry treatises heretofore preached in your eares which might with more ease have beene laid againe before your eyes yet the manifestation of Gods displeasure against us and other parts of the Christian world by shooting out his three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malas sagittas Ezek. 5. 16 Metonymia effecti evill arrowes so called in regard of their evill effects Plague Famine Sword hath drawne my thoughts to meditate thereon and to publish what in mine ordinary course of Ministry I have not had occasion to preach Indeed on speciall occasions I have out of the pulpet delivered some of the points handled in these Treatises but I never finished any of them It is without question a point of prudence to eye the divine Providence in all things For Maiestati divinae gubernatio pariter administratio universitatis incumbit Bern super Cant. Ser. 68. by it without all contradiction are all things thorowout the whole world governed and disposed especially the affaires of his Church on which sometimes the light of his favour brightly shineth other-times haile-stones of indignation are showred downe By a due observation hereof may our disposition to God be so ordered as that which God expecteth be effected namely Gratulation for his Favours Humiliation for his Iudgements Now are the times wherein clouds of Gods anger have obscured the bright skie of the Church Pertinent therefore to the present times are the Treatises following and in that respect the more profitable to us of these times Quo magis quid accomodum eo magis commodum est The more pertinent a point is the more profitable it is I could wish that there were not so just occasion of treating of the fore-said three arrowes as there is We have felt the bitternesse of the plague within these six yeares more then in many hundred yeares before in this land which arrow is now againe shot against us and how farre the venime thereof for it is a venimous arrow may infect who knowes Both the Palatinates Bohemia Moravia Silesia Hungaria and almost all Germany The generall History of France hath a catalogue of 99 townes and places of Ostage for them of the religion reduced in these late warres Rochel Montauban Monpellier Nesmes and other townes cities and countries in France Bredaw in the Low Countries and many other places in Christendome have felt the deepe wound of warre whereby Idolatry hath thrust out Piety Superstition is set in the roome of Religion Vsurpers have entred upon the rites of the true Lords and Inheritours the bloud of many millions hath beeneshed more have beeneexiled and all things turn'd upside downe S. Augustine in his time complained that the outrages of the Clergy of the Donatists so wasted the Clericorum Donatistarum latrocinia sic vastant Ecclesias ut Barbarorum fortasse sacta mitiora siat Aug. Epist 122. Churches that Barbarians dealings might seeme to be more mild How much more justly may we take up that complaint against the Popish Clergy Iesuites Monks Priests Friers and the rest of that rabble As for Famine it begins to invade all Christendome so as one country cannot be helpfull to another as they have been in former times Corne hath not been so deare among us as now it is in any living mans memory How far this Famine begun may proceed and to what extremities it may bring both our and other countries no man can tell Is it not now time for Plaisters to be made for the Plague Provision to be procured against Dearth and Protection provided against the Sword Such are the evils of these Arrowes as to determine which of them is the least evill is not easie I am sure that the least of them is so evill as there is just cause to use all the meanes that possibly we can to prevent or remove it To these purposes tend the Treatises here tendred to you In them ye shall find beside sundry other usefull points the extremities of and remedies for Plaister for the Plague §. 70 71 50 64 c. Plague Dearths Death §. 4 5 6 c. Famine and Churches 6 quest §. 83 85 9 10 c. Dignity of Chivalry §. 15 10 c. Sword With such a mind accept them as they are offered to you by him that thinks no pains too much for your good who is alwaies mindfull of you and humbly and heartily desireth the helpe of your prayers who though feeble in body yet so long as he retaineth any competent strength to do you any service desireth to be Black-Fryers LONDON 11. Apr. 1631. Your faithfull Minister WILLIAM GOVGE Errata In the Epistle Dedicatory in margine pag. 1. lin 3 for bono reade bona Pag. 19 lin 36. and Mordecai was p. 76. l. 29. To him therefore p. 99. in marg l. 10. Macrob. p. 110. l. 11. know not what p. 111. in marg l. 17. Gen. 17. 7. p. 325 adde in the end of l. 28 imply as much p. 335. l. 9. he makes P. 366. l. 33. so deepe a wound p. 378. l. 12. noted that the very p. 381. in marg l. 22. for redi r. recti p. 433. l. 14. had betrothed to his A Table of the Principall Points handled in The Plaister for the Plague on Numb 16. Vers 44 45 c. § 1. Of the resolution of the whole history 1 § 2. Of the exposition and observations of Num. 16. 44. 4 § 3. Of judgements as consequences of sinne 5 § 4. Of the sinnes that cause judgement 6 § 5. Of the courses to be taken when sinne is found out 8 § 6. Of the cases wherein we must seeke to slake Gods wrath 9 § 7. Of putting away sinne for removing judgements 9 § 8. Of Gods foretelling judgements 11 § 9. Of Gods making knowne his mind to his Ministers 12 § 10. Of the grounds that Ministers now have to foretell
hanging over our heads or feele it fallen upon us to search narrowly and thorowly after the cause of that judgement Nothing doth usually so bring mens sinnes to mind and memory as judgements Instance the example of Iosephs brethren Nihil sic peccata in memoriam revocare consue-vit ut poena castigatio Et hoc manifestum ex fratribus Ioseph c. Chrys â—d Pop. Hom. 4. Gen. 42 21. The Prophet therefore that penned the Lamentations upon the grievous judgements that had fallen upon the Israelites giveth this advice q Lam 3. 40. Let us search and trie our wayes Vpon a like occasion which was a manifestation of Gods displeasure by visible judgements the Apostle giveth this advice r 1 Cor. 11. 31. Let a man examine himselfe If the judgements be publicke it wil be use-full in our search to proceed after this manner 1. Observe what are the most common and publike sins What sinnes especially to be thought causes of judgement of that place or people where the fire of Gods wrath appeareth These were the sinnes which God himselfe did as it were with the finger thus point out to his Prophet s Ier. 7. 17. Seest thou not what they doe in the Cities of Iudah and in the streets of Ierusalem 2. Marke how farre such sinnes are winked at and tolerated by Magistrates and Ministers For this provoketh God to take the sword into his owne hands whence proceed publique and fearefull judgements Instance t 1 Sam. 3. 13. Elies case 3. Consider how farre the contagion of those publique sinnes spreadeth it selfe For when the infection of a sinne is diffused all abroad farre and neare the Lord is forced to send some publique judgement thereby as it were with a fire to purge the aire u Dan. 9. 11. All Israel have transgressed saith Daniel therefore the curse is powred upon us 4. See how farre they that professe Religion do yeeld to the corruption of the times For these by their sinnes much incense Gods wrath because they especially cause the name of God to be blasphemed Witnesse x 2 Sam 12. 14. Rom. 2. 24. David The y Gen. 6. 2. commixtion of Sonnes of God with Daughters of men caused the Deluge 5. Especially let every one examine himselfe and search out his owne sinnes and take due notice how farre he hath followed the sway of the times and yeelded to the iniquity thereof Every one ought most to suspect himselfe and to feare lest his sins among and above others have incensed the fire of Gods wrath Every one if he take due and thorow notice of himselfe may know more evill of himselfe then he can justly suspect of others For men know their owne inward parts their very thoughts and imaginations in which respect though others commit more outward grosse enormities then themselves yet they are privy to such a sea of corruptions in themselves that they have every one cause to say z 1 Tim. 1. 15. Of sinners I am the chiefe §. 5. Of the courses to be taken when sinne is found out 2. SInnes the cause of judgement being by such searching found out we may not suffer them to remaine and continue to enflame Gods wrath but as we desire to have that fire goe out so we must pull away this fuell So long as How Gods wrath may be slaked fire hath fuell to worke on it will not go out but rather be more and more hot Now fuell is pulled away from Gods wrath 1. When the soule is prickt and pierced with sinne when godly sorrow is wrought in the heart a 2 Cor. 7. 9. such a sorrow as was wrought in the Corinthians 2. When upon that touch of heart true confession of sinne is made to God b 1 Ioh 1. 9. If we confesse our sinnes God is faithfull to forgive us our sinnes c 2 Sam 12. 13. Nathan on this ground pronounced pardon to David 3. When upon such confession the mind is otherwise disposed then it was before loathing the sinnes which before it loved as d Luk. 7. 38. she that made a towell of her haire which had before beene laid out to proclaime her lust 4. When that loathing works a true and resolved purpose never to returne to those sinnes againe As he that said e Psal 39. 1. I will take heed unto my wayes 5. When this purpose for the more sure performing of it is ratified by solemne promise vow and covenant Hereof we have a worthy patterne of the Iewes in f Neh. 9. 38. Nehemiahs time 6. When faithfull endeavour is answerable to such purposes promises vowes and covenants as he that said g Psal 56. 12. Thy vowes are upon me O Lord. As the bond of a Creditor to whom a man that meanes honestly is bound so lies on the debter that he is not quiet till it be discharged so was the vow which he had made to God upon him 7. When above all remission and reconciliation is heartily sought of God and stedfastly believed This is principally intended by the attonement hereafter to be spoken of §. 6. Of the cases wherein we must seeke to slake Gods wrath THE foresaid course for averting judgement is to be taken 1. When the fire of Gods wrath flameth about our eares and bath consumed many before our eyes as h 2 Sam. 24. 15. the Plague did in Davids time 2. When there is but a smoake which sheweth that fire is kindled though it flame not forth as when Moses heard God say i Exo. 32. 10. Let me alone that my wrath may waxe hot against them c. Threatnings of judgement are to Gods wrath as smoake is to fire Such smoake made the Ninevites repent Ion. 3. 5. 3. When we observe causes that may kindle and enflame Gods wrath to abound as all manner of notorious sinnes They were the sinnes of the people which made k Luk. 19. 41. Christ weepe over Ierusalem By them he gathered that heavy vengeance must needs fall upon her 4. Though we apparently see no flame nor smoake nor notorious cause yet when we have just cause to suspect and feare all or any of these Thus it is noted of l Iob 1. 5. Iob that when the dayes of his childrens feasting were gone about he sent and sanctified them c. For Iob said it may be that my sons have sinned c. Because he suspected that they might have provoked Gods wrath he used meanes to pacifie the same §. 7. Of putting away sinne for removing judgement THE fore-mentioned point concerning the removing of Gods judgements doth now in particular and after an especiall manner concerne us * The second of Iuly 1625 was the first day appointed for a publique fast when there died in that weeke 405 of the Plague who are even in the flame of the fire of Gods wrath and thereupon assembled together by fasting and prayer after a more then
ordinary manner to seeke grace and favour of God that so this day of humiliation may prove a day of reconciliation For this end we are this day to enter into a solemne covenant with God and as we desire to have this hot fire of the Plague or extinguished or at least slaked so to remove the causes which have kindled the same so farre as we can find them out When the Iewes after the captivity on a day of fast entred into a new covenant with God m Ezr. 10. 3. Neh. 9. 2. they put away their strange wives and children because in taking them they sinned and to hold them had beene to continue in sinne In like manner though we be wedded to our sinnes as to wives and our sinnes be as deare as wives and children can be yet must they be put away els nor our persons nor our prayers nor any services that we performe can be acceptable to God Sinnes retained are as that n Exo. 15. 23. bitternesse which was on the waters in Marah which made them that they could not be drunken and as that o 2 King 6. 5. heavinesse on the axe head which made it sinke in the water and as that p Lam. 3. 44. thick cloud whereof the Prophet thus saith our prayer cannot passe thorow it Yea as those q 2 King 4. 39. wilde gourds which brought death into the pot But faith and repentance are as the tree which was cast into the waters and made them sweet as the stick which being cast into the water made the iron swimme as the winde which driveth away a thick cloud and as the meale which made the pottage wholesome Wherefore as Sanè ubi prorsus de medio actum suerit omne peccatum causa qui dem omnino sublata nec ipse quoque deinceps manebit effectus Bernard in Psal 91. Serm 10. we desire to have our persons prayers and other services acceptable to God and the fiercenesse of this pestilence to asswage yea this and other judgements to be removed let us take away the cause of all let us put away our sinnes The cause being taken away the effect will quickly follow §. 8. Of Gods foretelling judgements II. * See §. 2. GOD foretels what he intends against sinners This he did by a Gen 6 14. preparing an arke before the floud came by b 19. 1. sending Lot into Sodom before it was consumed by c Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued and by d 2 Chro 36. 15. raising up Prophets and sending them time after time to the Israelites This God doth to draw men if it be possible to repentance as e Ier. 26 18 19. Hezekiah and his people and f Ion. 3 5. Captivitas Iudae orum praedicitur ventura ut eum vencrit non casu accidisse videa tur scd irá Dei. Hieron Comment in Ioel 1. Gods patience the King of Niniveh with his people were wrought upon by this meanes and judgement prevented or els to make men the more inexcusable and to justifie Gods severity against men and to give evidence that the judgements which fall on men come not by chance but from God 1. Hereby have we evidence of Gods long-suffering He thinks not of wrath till he be exceedingly provoked Therefore he is said to be g Ion. 4. 2. slow to anger And when he is provoked to take vengeance he threatens before he strikes For h Lam 3. 33. he doth not afflict willingly He saies it and sweares it i Ezek. 33. 11. I have no pleasure in the death of the wicked And well we may believe him that he is so flow to take vengeance for vengeance is to him k Isa 28. 21. Extraneum factam suum all enum opus suum Peregrinum est opus ab eo Hieron in hunc locum his strange worke his strange act a worke and act whereunto he is in a manner forced which he would not do if otherwise he could maintaine his honour They therefore on whom judgement falleth have cause to confesse unto God and say l Dan 9 7. Hardnesse of mans heart O Lord righteousnesse belongeth unto thee but unto us confusion of faces for we have not hearkned c. 2. This manner of Gods proceeding with sinners gives demonstration of the irard and impenitent heart of man that will not be brought to yeeld Fitly is such an heart stiled m Ezek. 11. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart of stone For a stone may be broken to peeces yea beaten to powder but never will it be made soft so such mens hearts may be confounded with Gods judgements but will never be mollified nor made pliable to his will If threatnings or predictions of judgements could worke on Calamitas praedicitur ventura ut agente populo paenitentiam non veniat que ventura est si permansâ—rit in delictis Hieron in Ioel. 1. such God would never worke his strange worke Iudgements are foretoid to come that people repenting judgements might not come which yet will come as they are foretold if people continue in sinne Reade and consider Ier. 26. 18 19 c. §. 9. Of Gods making knowne his mind to his Ministers III. * See §. 2. GOD reveales his mind to his Ministers So he did to a Gen. 6. 13. Noah b 18. 17. Abraham c Exo. 3. 8. Moses and other his Prophets To omit other particulars in this case it is thus indefinitely said d Am. 3. 7. Non faciet Deus verbum nisi revelaverit Prophetis non quo omnia revelet Prophetis quae in coelo faciat sed quae facturus in terris sit Hier. in Am. 3. Lege plura ibid. Hac de re Surely the Lord God will doe nothing but he revealeth his secret to his servants the Prophets Not for their owne sakes onely doth God manifest his purpose to his Ministers but that they may declare to others what is made knowne to them On this ground saith the Lord to his Prophet e Ezek. 3 17. Gods providence and prudence in mans ministry Ezo 20 19. Luk 1. 12. Heare the word at my mouth and give them warning from me Now by this meanes of manifesting his minde the ministry of man God sheweth his providence and prudence 1. His providence in ordaining such a meanes as is fittest for mans infirmity For man can best endure man to speake unto him and to declare what is meet for him to know When God himselfe delivered his ten Oracles to the people they were so affrighted as they said unto Moses speake thou with us and we will heare but let not God speake with us lest we die Yea when Zachariah an ancient Priest saw an Angell that brought unto him a gladsome message he was troubled and feare fell upon him 2. His Prudence in ordaining so meane a meanes as will make triall
of mans respect to God whether he will give credence and yeeld obedience to Gods Word because it is Gods Word for the Lords sake rather then for the messengers sake For this are the Thessalonians commēded because 1 Thes 2. 13. when they received the Word of God which they heard of men they received it not as the word of men but as the word of God O let us in like manner testifie our acknowledgement of Gods providence and prudence in receiving as from God Respect to be shewed to Gods Ministers as to God that which by his ministers is delivered unto us Thus shall we testisie such respect to God as will make him to give evidence of his good respect to us §. 10. Of the grounds that Ministers now have to foretell judgements Ob. MInisters have not now such certaine knowledge of Gods minde as of old the Prophets and Apostles had to whom God did immediatly and infallibly make knowne his minde Answ We have a more sure word namely the holy Scriptures 2 Pet. 1. 19. 2 Tim. 3. 16. which are given by inspiration of God These shew what sinnes do most offend God and what doe soonest pull downe vengeance from God upon the committers of them So as when Ministers see such sinnes impudently and impenitently committed they may well inferre that God purposeth to send some judgement to such a people To this purpose is it that the Apostle reckoneth up sundry sinnes that the Israelites committed in the wildernesse and judgements that followed thereupon that we should not sinne as 1 Cor. 10. 6. c they did and fall after the same ensample of unbeliefe or Heb. 4. 11. disobedience On this ground many Ministers well noting the sinnes of these times did foretell that God would bring on this City or a Plague or some other judgement And in the beginning of the yeare many did particularly foretell the Plague it selfe Their threatning was little regarded little or no amendment followed thereupon now therefore is the Plague among us * A publique fast was proclaimed to bec kept weekly every wednesday while the Plague continued Now that the Plague is begun let us my brethren be admonished to repent and as a fast is proclaimed so let us keepe it after a right manner 〈…〉 humiliation of soule and contrition of spirit renting our hearts turning to the Lord fasting from sinne as well as from food Prepare to meet thy God O England This beginning of the Plague is a reall demonstration of a greater Plague yet to come If by more then ordinary humiliation and conversion Gods wrath be not pacified this Plague is like to be greater then ever was before in our owne or our fathers dayes even such an one as shall make this City empty and make the eares of such as heare of it to tingle againe The Lion hath roared who will not feare The Lord God hath spoken who can but Am. 3. 8. prophesie §. 11. Of the meaning and doctrines of the first part of the 45. Verse of NVMB. 16. NVMB. 16. 45. Get you up from among this congregation that I may consume them at once THE first clause here noted is an admonition for avoiding the intended judgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevatus suit In Hiphil clevavit se Targum saepe per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit Hoc in loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate vos The word translated Get you up properly signifieth to lift up ones selfe Yet the Iewes do interpret it oft times with a word that signifieth to separate ones selfe It is said before Verse 42. that the Congregation was gathered against Moses and against Aaron Hereupon it is likely that they were afraid and with feare cast downe as we use to speake and in regard thereof the Lord thus said to them lift up your selves or get you up Though in the former verse he spake onely to Moses yet here he useth the plurall number Get YEE up to shew that he had respect to Aarons safety also yea and to the safety of all that were not of their conspiracy Further because the multitude gathered together against them he addeth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the middest or from among that assembly The word translated c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit indixit congregation properly signifieth such an assembly as by appointment meeteth together d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word that signifieth the place or time appointed for assembling together is derived from the same roote It here implieth a multitude that among themselves appointed and conspired to do what they did The particle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS hath its Emphasis For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them The particle that joyneth the following clause to this is a copulative f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND. It is thus word for word Get you up from among this congregation AND I will consume them so as it implieth that God would not destroy the multitude that sinned till they that sinned not with them were separated from them Our English importeth as much by using a particle that intendeth the end of doing a thing thus THAT I may consume them Others expound it with a causall particle thus FOR I will consume them All tends Genev. Engl. to the same The thing intended is set out by a g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth an utter destruction of them all It is sometimes used in the better part and signifieth a full absolute and perfect finishing of a thing as where it is said h Gen. 2. 3. God ended or finished or perfected his worke It is also used in the worse part applied to judgement or destruction and signifieth an utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummavit finall destruction of all appointed to destruction as where the Prophet said to Ioash i 2 King 13. 19 Thou hadst smitten Syria till thou hadst consumed it So it is here used This is thus threatned because by other judgements they had not bene bettered but still continued in their obstinacy as the former histories in this chapter evidently shew To aggravate this intended judgement the more it is added k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut repentè Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in momento at once or word for word to translate it as suddenly or in a moment Our English phrase at once implieth a quick speedy sudden doing of a thing as where Abishai said to David of Saul let me smite him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una vice uno ictu Trem Iun. at once which is 1 Sam. 26. 8. as if he had more largely said I will not make much adoe nor belong
God tooke especiall notice that though all b 10. Israel worshipped Baal yet they bowed not a knee to that idoll yea though Eliah thought himselfe to beleft alone yet would not he associate himselfe with the multitudes of Apostates c Ioh. 6 66. c Many of Christs Disciples went backe and walked no more with him Whereupon Christ said to the twelve will ye also go away But Peter in the name of the rest answered Lord to whom shall we goe Thou hast the words of eternall life A worthy resolution A like resolution was this d Mat. 26. 33. Though all men shall be offended because of thee yet will I never be offended O if he had stood to this Very pertinent to this point is this prohibition of the Law Thou shalt not follow a multitude to do evill The number of men sinning neither extenuateth the sinne nor exempteth from judgement but rather aggravateth the sinne and pulleth downe more severe and speedy vengeance Multitudes of sinners are as multitudes of faggots or other combustible fuell which are so much the sooner set on fire and being once set on fire do burne so much the more fiercely The Prophets render this to be the cause of the fierce wrath of the Lord powred upon the Iewes that They all transgressed k Ier. 2. 29. From the least of them even to the greatest of them from the Prophet even to the Priest every one dealeth falsely l 6. 13. 28. They are all grievous revolters m 8. 6. No man repenteth of his wickednesse Be so farre therefore from taking boldnesse from multitudes of men conspiring in sinne as on that ground to be the more fearefull lest some sudden judgement should fall upon them Then especially is the time for such as are upright to mourne with fasting and prayer to humble their soules before God and to keep themselves unspotted when they see all of all sorts with greedinesse and impudency running into sinne Many are too prone indeed to make that the ground of their actions which Hushai in state-policy onely pretended when he said n 2 Sam. 16. 18. Whom all the men of Israel chuse his will Ibe o 17. 23 What got that Machivillian politician Achitophell by joyning with him whom the greater part of the people chose p Mat. 7. 13. 14. Si pauci sunt qui inveniunt prosecto longi pauciores erant qui summum ejus pervenire possunt Alijenim in ipsis statim iniâ—ijs c. The way wherein multitudes run is the broad way that leadeth to destruction But strait is the gate and narrow the way that leadeth to life and few there be that find it And if there be few that find surely there are fewer that attaine to the end of that way For some faile in the beginning others in the middest most when they come almost to end Whereupon our Lord saith that many are called but few chosen §. 20. Of the stay of judgement by reason of the godly mixed with the wicked IIII. * See §. 11. MIxture of the godly with the wicked is a stay of judgement When God was about to destroy Gen. 19. 22. Sodom he saith to Lot Haste thee I can do nothing till thou be gone b 2 King 22. 19. 23. 26. 24. 3. Good Iosiah was a stay of those judgements which God had threatned to bring upon Ierusalem for the sinnes of Manasseh c Gen. 18. 32. Had there beene but ten righteous men in Sodom surely it had not bin then destroyed when it was Gods respect to his Saints Abraham intimates the reason hereof in this Rhetoricall communication with God Wilt thou also destroy therighteous with the wicked That be farre from thee Shall not the Iudge Gen. 18. 24 35. of all the world do right The supreme Lord of all hath such respect to his faithfull ones as he will rather spare many wicked ones for a few righteous ones then destroy a few righteous ones with many wicked ones Behold here a meanes of Gods patience and long suffering Cum merita nostra nos gravant ne diligamur a Deo relevori apud eum illo um meritis possmus quos Deus diligit Aug Quest su per Exod. l. 2 c. 49. in the world which is that mixture of holy ones with the wicked that are in the world Were the number of Gods Elect accomplished and such as are sanctified taken out of the world soone would there be an end of all Many Nations Cities Townes and other Societies are spared for some faithfull Saints therein This surely is the reason of Gods much forbearance towards this Land this City of London and other places in this kingdome There is a remnant of righteous persons These hold up their hands to God ordinarily and extraordinarily to their persons to their praiers hath the Lord such respect as they do in a maner hold Exo 32. 10. him as Moses held God when it was in his mind utterly to destroy all the children of Israel that came out of Egypt Act. 27. 24. God gave to Paul all them that failed with him It is said that a little before Heidelberg in the Vpper-Palatinate was taken their faithfull Ministers were all taken away The world enjoy all they have by Saints O the ungratefulnesse of the wicked in the world Thorow Gods favour to the Saints here and there dispersed in the world they that live and enjoy any comforts in the world are beholding to those Saints for their peace plenty safety honours wealth liberty livings and life it selfe Yet in the world who more hated scorned reproched evilly entreated and persecuted in the world Is not this more then monstrous ingratitude But how beholding to God are these Saints to whom the Lord who is beholding to none beareth such respect as not onely to spare them but for their sakes those among whom they live §. 21. Of Gods revenging the rebellious V. * See §. 11. See more of this point in the Churches Conquest on Exo 17. 14. §. 68. Divina justitia punit eos qui cor rigi nolant Aug cont Adimant cap. 7. THe Lord revengeth the rebellious This is true both of such as band themselves in open hostility against his Saints and raise armies against his Church and also of such as more privately oppose against them that beare his image and contumeliously sinne against him as these Conspirators here did a Lev. 10. 2. A fire went out from the Lord and devoured Nadab and Abihu b Num. 11. 1. The fire of the Lord burnt among them that complained against him c 33. The Lord smote the people that lusted with a very great Plague d Rom. 13. 4. I will performe saith the Lord against Elie all things which I have spoken concerning his house Where men are instruments of punishing such the Lord is the principall Author They are Gods d Rom. 13. 4.
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
best Saints on earth they oft provoke his wrath as p Exo. 4. 14. Deut. 3. 26. Mases did against whom the anger of the Lord is said to be kindled This anger is as a Fathers compassion Of this it is said q Psal 103. 9. Cum iratus suerit m sericordiae recordabitur Immò verò ipsa indignatio non aliundè quam de misericordia est Bern. de verb. Hab. Serm. He will not keepe it for ever This anger ariseth from his mercy 2. By reason of their rebellious disposition others do so farre incense his wrath as it proves implacable Against such saith the Lord r 2 King 22. 17 My wrath shal be kindled and shall not be quenched s Psal 21. 9. Dominum ctiam bonis suis servis succensintem intelligi datur Aug Quaest super Ios lib. 6 The Lord will swallow up such in his wrath This anger is as the passion of a Iudge From all these premisses this conclusion followeth Wrath may come from God He may be provoked thereto and that by all sorts Saints and others as hath beene shewed before Scarce any other thing is more frequently attributed to God then anger Not by reason of any forwardnesse in him to anger For t Ion 42. The Lord is slow to anger u Exo. 34. 6. Long-suffering x Neh. 9 17. Ready to pardon and when he hath threatned or begun to inflict judgement he is soone brought to y Ion. 4. 2. 2 Sam. 24. 16. repent him of the evill But by reason of mans provoking disposition By sinne whereunto men are exceedingly addicted Gods wrath is kindled by aggravation of sinne the fire of Gods wrath is inflamed and by obstinate continuance the rein and impenitenty that flame becomes unquenchable Now sinne being contrary to the righteousnesse of his will his justice his truth his wisdome and other like Divine excellencies will not suffer the fire of his wrath to lie alwayes smothered but rather stirre him up to send it out against Sublimitas ineffabilis ut hominibus congruat humanis sonis significanda est Aug contr Adimat cap. 13. sinners to scorch them to burne them to consume them if at least they repent not Thus an ineffable sublimity that it may be the more agreeable to man is to be set out by words appertaining to man §. 43. Of the lawfulnesse of anger 1. THis great instance of Gods being angry gives an evident demonstration of the lawfulnesse of anger Nobis hominibus concessum est ut ad indignae alicujus rei faciem moveamur tranquillitatemque mē t is velut lenis quaedam aura conturbet c. Hier. Comment l. 2. in Eph. 4. For nothing simply sinfull and unlawfull is attributed to God Our Saviour who tooke upon him our nature was free from all sinne a 2 Cor. 5. 21. He knew no sinne He knew himselfe better then any other could Had he had any sinne he must needs have knowne it But he was b 1 Pet. 1. 19. A Lambe without blemish and without spot c Heb. 7. 26. Holy harmlesse undefiled separate from sinners yet d Mar. 35 was he angry So were sundry Saints on just occasions noted to be angry yet not blamed as e Numb 16. 150 Moses f 2 Sam. 13. 21. David g Neh. 5. 6. Nehemiah and others Anger is one of the affections Affections in themselves are no more evill then understanding will memory and other faculties of the soule Ob. They are all of them by naturall corruption perverted and polluted Answ 1. We may distinguish betwixt the essence of the How anger is good soule with the faculties thereof and the corruption of them which is accidentall Thus the essence is good though the accident be evill 2. That which is corrupted may be renewed Thus anger and other affections are accounted good and lawfull by vertue of the Spirits renewing them 2. Ob. k Gal. 5 20. The Apostle reckoneth wrath among the fruits of the flesh and l Col. 3. 8. How anger accounted evill exhorteth to put it away Answ He meaneth wrath and anger as perverted and corrupted m Eph. 4. 26. In another place he implieth that a man may be angry and yet not sinne Quest Why then is wrath put into the catalogue of such things as are simply evill as n Col 3. 8. wrath anger maliciousnesse n Gal. 5. 19 20. idolatry adultery witch-craft c. Answ Because it is a violent passion and by man though regenerate very hardly kept in compasse Moses a Ira est irrationalis impetus canis impudens Chrys ad Pop. Hom 30. Num. 12. 3. man in a great measure regenerate yea and very meeke above all the men which were upon the face of the earth yet being on a great cause angry so exceeded therein as he little regarded the Tables wherin God with his own hand had written the Morall Law but o Exo. 32. 19. threw them out of his hands and brake them So p Act. 15 39. Paul and Barnabas men endewed with extraordinary spirits yet being stirred with anger grew so hot as They departed asunder one from the other The corrupt flesh ever abides even in the best Saints so long as they abide in this corruptible flesh and though they be regenerate yet much corruption lieth as dreggs at the bottome Hence is it that if that person in whom the sweet liquour of the sanctifying Spirit aboundeth be moved in his passions as sweet water in a glasse having dreggs being shaken corruption will arise and taint that passion Quest. By what meanes especially is wrath perverted How is anger perverted and made evill Ans By the same that all other affections are perverted which are generally two 1. Mis-placing them 2. Mis-ordering them Anger is mis-placed when it is set upon a wrong object namely upon that which is good and praise-worthy For anger is one of the disliking affections the object whereof ought to be evill Evill is to be feared and hated and grieved for and at evill we ought to be angry Cain was angry at Gods accepting his brothers sacrifice and Saul at the just praises given to David Their anger therefore by reason of Si mihi irascatur Deus num illi ego similiter redirascar Non utique sed pavebo sed contremiscam sed veniam deprecabor Ber. super Cant. Serm. 83. mis-placing it was evill But most evilly mis-applied is their anger which is cast on God Herein Ionah much failed Ion. 4. 4 9. But Cain much more Gen. 4. 5. If God be angry with me shall I againe be angry with him In no wise but I will rather feare and tremble and crave pardon of him Anger is mis-ordered when it is unadvisedly or immeasurably moved Our Lord saith that s Mat. 5. 22. he that is angry with his brother without cause or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
schismaticall and prophane persons loathed Superstitious persons wish for Queene Maries dayes againe Schismatiques wish there had beene no reformation unlesse it had beene better The prophane cry out of too much preaching 5. For Magistrates abusing their authority all the complaints 5. Magistrates abuses of the Prophets may too justly be taken up against many of ours if at least this were a fit place to make complaints of their bribe-taking perverting justice oppressing the innocent using their power to their owne turnes c. 6. For Ministers perverting their function many among 6. Ministers faults us exceed the false prophets among the Iewes None greater discouragers of the upright None greater animaters of the prophane The greatest zeale which they use to shew is in their bitter invectives against such as make most conscience of sinne They are too great companions with the baseer and lewder sort 7. For trampling upon such as are fallen so inhumane are 7. In humanity Am 6. 6. many as they do not onely stretch themselves upon their beds and drinke wine in bowles while their brethren â—e groaning under sore afflictions or like the Priest and Levite passe by without succouring such as are not able to helpe themselves Luk. 10 31 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 8 but like Iobs friends charge them with hypocrisie or like the Iewes account them the greatest sinners or as Shemei raile on them and so give them instead of a cup of consolation vinegar and gall to drinke 8. For conspiracy and consent in sin when was there more 8. Conspiracy then among us Great ones meane ones old young male female Magistrates subjects Ministers people rich poore masters servants all of one mind to disgrace integrity and to countenance impiety and iniquity Insomuch as the Prophets complaint is too truly verified among us Isa 59. 15. He that refraineth from evill maketh himselfe a prey 9. For obstinacy in sinne who can open his mouth wide 9. Obstinacy enough against mens stubbornenesse They are impudent and stiffe-necked They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed They bid a kind of defiance to God himselfe As they abuse his mercies so they despise his judgements What swearer what blasphemer what drunkard what adulterer what fornicatour what oppressour what extortioner what usurer what deceiver is reformed by this Plague So obstinate are people as God had need to make the faces of his Ministers strong against their foreheads Ezek. 3 8 9. 10. For Infidelity we Ministers have too great cause to cry out Who hath believed our report Were not this sinne 10. Infidelity Isa 53. 1. so fast fixed in mens hearts as it is much more comfort would be received from the Ministry of the Gospell and much better obedience yeelded thereto The Apostle giveth this reason of the small profit that was reaped by the Gospell It was not mixed with faith in them that heard it True faith hath a double worke where it is kindly wrought Heb 4 2. Faiths double worke 1. In generall it perswadeth the heart of the truth of Gods Word 2. In particular it brings the heart to apply that truth to it selfe as a truth which concernes him The small profit that many reape by Gods Word the little use that they make thereof sheweth how infidelity beareth sway in them Thus it commeth to passe that they are like the children in the market that neither danced to them that piped nor lamented with them that mourned Nor promises nor Mat 11. 16 17. threatnings nor mercies nor judgements worke upon them 11. For impenitency It cannot be denied but that many yea most are so setled on their sins as they hate to be reformed 11. Impenitency Where are true fruits of repentance to be found Where shame where sorrow for sin Where turning from sin Men rather grow worse and worse Gods judgments harden their Tantam nactus Pharao lengani mitateÌ„ extremaâ— de omnibus dedit poenas Chrys ad Pop. Hom. 46. hearts as they did the heart of Pharaoh But he paid thorowly for abuse of so much patience If by any occasion their consciences be any whit rub'd and they brought thorow feare and anguish to promise amendment they quickly shew that no true repentance was wrought in them But it is hapned unto them according to the true proverbe The dog is turned to his 2 Pet. 2. 22. owne vomit againe and the sow that was washed to her wallowing in the mire 12. For Apostasie if first we consider inward apostasie 12. Apostasie Inward which is b Rev. 2. 4 5. 2 Thes 2. 10. 11. a decaying inwardly in former love of truth too great and just cause of complaining is given Many have left their first love and become c Rev. 3. 16. Outward Apostasie lukewarme as the Laodiceans Thus a ready way is made to outward apostasie which is an open renouncing of the very profession of true Religion as this whole land did in Queene Maries raigne It is much to be feared that if a like occasion should be given a like apostasie would follow If these and other like provocations of Gods wrath among us be duly weighed we shall see cause enough to confesse that Gods wrath is justly gone out against us and that we have deservedly pulled this Plague upon our owne pates It remaines therefore that we thorowly humble our selves that we lay open our soares before our mercifull God that we faithfully promise amendment that we give evidence of the intire purpose of our heart in promising by an answerable performance But above all for the present that we crave mercy and pardon of God thorow Iesus Christ that he may offer up his sweet incense to pacifie his Father and cause his destroying Angell to stay his hand §. 47. Of the kind of plague here meant THe Effect of the fore-mentioned wrath that came from the Lord is thus expressed THE PLAGVE IS BEGVN The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a generall word that signifieth any heavy stroake of God The roote whence it is derived signifieth to strike a Exo. 21. 35. It is applied to an oxes striking or pushing to death so to other like strikings but most commonly to Gods striking of wicked men with some extraordinary judgement As where David said of Saul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him meaning so as to destroy him This word is c Exo. 8. 2. 12. 23. 12. 27. Ios 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves Yea such a word as d Exo. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians called plagues The word PLAGVE in our vulgar acception
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
is rendred as a reason of the severity of his punishment Because David was the principall in the murther of Vriah f 2 Sam. 12. 9 10 his bloud is laid especially to Davids charge Thus the desolations that came upon Ierusalem after Manassehs time are said to be g 2 King 24. 3 for the sinnes of Manasseh who was the chiefe ringleader unto those abominations in which they continued untill the captivity h Ier 3. 6. 25. 3. notwithstanding that good Iosiah did what he could to make a thorow reformation Ob. i 2 Chro. 33. 12 13. Manasseh repented and had his sinne pardoned How then could he bring others bloud upon his owne head Answ Gods pardoning of sinne doth not extenuate sinne and his taking away bloud from a mans soule doth not imply that that man never brought bloud upon his soule but rather the contrary for that which is not on man cannot be taken away from him For the maine point it stands with justice and equity that they who do not onely sinne themselves but also draw others into sinne with them should beare the punishment of their owne and others sinnes For in those others he sinneth They are as his instruments If a man do not onely in his mind invent and plot sinne but also with his body and the parts thereof execute it he pulleth on himselfe the greater vengeance So doth he further heape up vengeance against his owne soule if he proceed on to draw others also to sinne These severall degrees manifest a more wretched disposition aggravate his sin the more the more incense Gods wrath and so cause greater vengeance Be wise now therefore O ye Kings be instructed ye Iudges of the earth All ye that are in place of eminency on whom many eyes are cast whose example many are ready to follow Componitur orbis Regis ad exemplum Claud. de 4. Consul Honorij at whose word many are soone moved to do this or that be ye wary how you commit sinne your selves how you manifest any approbation of sinne how you give any countenance to sinne Abuse not your authority to command any sinne as a 2 Sam 13. 28. Absolom did Abuse not your wit to contrive and advise sinne as b 16. 21. Achitophel did Abuse not your eminency of place by making your selves an example and patterne in sinne as c 2 Chro. 33. 9. Manasseh did Abuse not that grace you have with a multitude to perswade them to sin as d Mat. 27. 20. the Priests and Elders of the Iewes did Abuse not that awe and dread wherein you have your inferiours under you to compell them to sinne as e Dan. 3. 1. c. Nebuchadnezzar did Abuse not that dependance which people have on you O Ministers by speaking well of evill by strengthening the wicked as f Ier. 23. 14. the false Prophets did By these and other like meanes whereby you draw others into sinne you pull the bloud of those others upon your owne soules Now to have not onely ones owne bloud but the bloud of others also to lie upon him is a most fearefull estate Thus he doth not onely as much as in him lieth draw many into eternall destruction but also implunge himselfe more deeply into hell fire For all those sinnes which others commit by his meanes are as so many heavy waights lying on his soule pressing it downe into everlasting torment This is not to excuse others that are so drawne as if they should go scot-free For in this text it is shewed that IIII. Accessaries make themselves liable to the judgement which falleth on the principall This point is handled in The Churches Conquest on Exo. 17. 13. § 59. FINIS An Alphabeticall Table of the principall points handled in The Plaister for the Plague on Numb Chap. 16. Ver. 44 45 46 47 48 49. A ACcessaries 115 123 Afflictions See Iudgements Afflictions effects of love and wrath 86 Afflictions their kinds 86 Anger See Wrath. Altars 35 Attonement what it imports 37 Attonement may be made after wrath is incensed 53 Attonement rejected by desperate ones 55 Attonement a penitents comfort 56 Attonement to be sought 57 Apostasie provoketh wrath 78 82 B BEleevers may die of the plague 21 Boldnesse caused by a good warrant 100 Bloud of men sacrificed 42 Burnt offerings what they set out 41 C CAlling in all things respected 40 Calling a good warrant 100 Calling requires duty with danger 101 Censers to what use 35 Charity of ancient Christians in time of plague 102 Charges to be observed in every branch 97 Christ typified by incense 59 Christ typified by sundry rites 59 Christs intercession appeaseth God 61 Circumstances warrantable to be observed 45 97 Circumstances much failed in by Papists and Protestants 46 Circumstances order obedience 94 Communion with wicked for judgements sake to be avoided 23 Conspiracy in sinne provokes wrath 76 80 D DEad not to he prayed for 108 Delay of succour dangerous 99 Desperate who reject reconciliation 55 Deferring repentance dangerous 50 Deferring succour dangerous 99 Evill See Sinne. F FAlling on face in prayer 32 Fire on the altar 35 Fiery and fierce is Gods wrath 66 73 Flaggs three 50 Folly to adde sinne to sinne 50 Foretelling judgements 11 G GOD revengeth the rebellious 28 God hath an absolute power over plagues 112 God hath many wayes to destroy 120 Gods wrath See Wrath. Godly See Saints Governours abuse of authoritie causeth wrath 75 80 Governours to be obeyed 93 H HVmility pretended is pride 62 Humane bloud sacrificed 42 I I Dolatry provokes wrath 74 79 IEHOVAH addeth terrour to wrath 74 Impenitency causeth wrath 78 81 Incense how made 36 Incense resembled to praier 58 Incense typisied Christ 57 Infidelity causeth wrath 77 81 Ingratitude causeth wrath 75 80 Ingratitude of world against Saints 27 Inhumanity causeth wrath 76 80 Inhumanity of Heathen in plague time 102 Intercession of Christ typified by incense 59 Intercession of Christ appeaseth wrath 61 Intercession of Christ is to be trusted to 63 64 Intercession of creatures vain 62 Iobs afflictiÅs of what kind 56 Iudgements See Afflictions See Wrath. Iudgements are consequents of sinne 5 Iudgements causes to be searched out 6 Iudgements why foretold 11 Iudgements how now foretold 13 Iudgments kept froÌ„ Saints 17 Iudgements how fall on Saints 18 Iudgements a motive to avoid communion with the wicked 23 Iudgements oft staid by mixture of Saints 26 Iudgements to utter ruine caused by stubbornenesse 29 Iudgements sudden very fearefull 30 Iudgements extremity caused by delay in pacifying Gods wrath 50 Iudgements oft terrible in the beginning 89 Iudgements to be observed 104 Iudgements generall effects of wrath 85 L LIfes benefits 108 Living to be preserved by all good means 107 Love of God peculiar to man 54 M MAgistrates See Governours Meanes warrantable to pacifie Gods wrath to be used 41 Meanes to preserve the living to be used 107 Meanes to be used in desperate cases 109
Meanes many God hath to destroy 120 Means well used effectuall 110 Mercy to such as wrong us 47 Ministers know Gods mind 12 13 Ministers abuses cause wrath 76 80 Ministers how they can foretell judgement 13 Multitudes in evill to be left 25 O OBedience to Governours 93 Obedience with due circumstances 94 Obedience scanty dangerous 96 Obedience universall 97 Obstinacy See Stubbornenes P PAcifie See Wrath. Papists toyes to pacifie Gods wrath 44 Papists faile in materiall circumstances 46 Plague may take away beleevers 21 Plague whether a cause to fly 24 Plague properly taken here meant 83 Plague an evidence of Gods wrath 85 Plague what duties it requireth 88 Plagues in sundry respects so called 83 In plague time who to abide 101 In plague time ancient Christians charity and Heathens in humanity 102 In plague publique persons not bound to visit the infected 103 In plague times others may be substituted in the roome of eminent persons 103 Plagues in Gods power 212 Plague soone destroyes many 116 Plague not to be sleighted 119 Prayer resembled to incēse 58 Principals bring others bloud on themselves 121 Profanation of holy things and times provoketh wrath 74 79 Profession polluted causeth wrath 74 75 79 Provocations of Gods wrath so many by us as cause much matter of humiliation 79 R REconciliation See Attonement Repentance deferd dangerous 50 Repentance speedy profitable 51 Repentants comfort in reconciliation 56 Revenge on rebellious by God 28 S SAcrificing humane bloud 42 Saints exempted from judgements 17 19 Saints oft have a share in judgement 18 Saints mixed with wicked cared for by God 20 Saints oft stay judgmēts 26 27 Sin causeth judgement 5 Sinnes what especially cause judgement 6 Sinnes to be put away for judgement 9 Sinnes which especially provoke wrath 74 Sinnes provoking wrath rife among us 79 In Sin leave multitudes 25 Speed in relieving oppressed 49 98 99 Speedy repentāce profitable 51 Speedily pacifie Gods wrath 49 Stoicks condēne all passions 71 Stubbornenesse causeth utter ruine 29 Stubbornenesse provoketh wrath 77 81 Sudden judgments fearfull 30 T TAmberlains 3. flags 50 Types of Christ many 59 V VIlifying mercies causeth wrath 75 80 W WArrant makes bold in danger 100 Word of God affoords directions for matter and manner 94 c Wrath. See Iudgements Wrath. What it is 6 Wrath of God how slaked 8 Wrath of God when to be slaked 9 Wrath of God to be pacified by warrantable meanes 41 Wrath of God incensed by the means which Papists use to pacifie it 44 Wrath of God speedily to be pacified 49 Wrath of God a fire and fierce 49 Wrath being incensed attonement may be made 53 Wrath of God hath degrees 66 Wrath how attributed to God 67 Wrath not simply sinfull 69 Wrath how perverted 70 Wrath of God many wayes provoked 72 79 Wrath of IEHOVAH terrible 73 Wrath by what sinnes especially provoked 74 Wrath of God manifested by a plague 85 Wrongers of us to have mercie 47 FINIS DEARTHS DEATH OR A REMOVALL of FAMINE Gathered out of II SAM XXI 1. By WILLIAM GOVGE PSAL. 107. 33 34. He turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein IOEL 2. 13 14. Turne unto the LORD your God for he is gracious c. Who knoweth if he will returne and repent and leave a blessing behind him LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT WORSHIPFVLL AND most worthy of all honour M rs MARY MOORE Perpetuity of Grace here and Eternity of Glory hereafter Much esteemed Much honoured GRatefulnesse makes inquisitive A greatefull mind both in relation to God and also in relation to man is so affected with kindnesses received from the one or the other as it is ever plotting and enquiring what it may do what it may render In relation to God saith a gratefull Prophet what shall I render unto the Lord for all his benefits towards me Psal 116. 12. In relation to man saith a gratefull King Is there yet any left of the house of Saul that I may shew him kindnesse for Ionathans sake 2 Sam. 9. 1. Let me say it boldly for I say it truly My soule is inquisitive as in regard of God what I may render unto him so in regard of your selfe Good M rs Moore what I may render unto you God knowes my minde and heart For he is the Searcher of hearts Ier. 17. 10. To you it must be made knowne For what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. My heart therefore being filled with gratefulnesse towards you I haue cast this way and that way how to manifest the same and that in the best manner that I could which I know not better how to do then by a publique acknowledgement of the gratefull respect I beare and bounden duty which I owe to you together with the true and just grounds thereof which among many other are these in particular 1. Your ancient and constant respect to me and my Ministry even from the first beginning thereof For thereby you first tooke notice of me 2. The many reall demonstrations and evident testimonies of that entire respect which from time to time you have given me 3. Your vouchsafing to take my daughter into your house under your good government and to become a mother to the motherlesse Among many other this is one thing which gives me occasion to say in regard of my last dangerous sicknesse It is good for me that I was afflicted That sicknesse was an occasion of your taking my daughter to your tuition What is what ought to be a fathers care but next to the salvation of his owne soule the good education of his children What can be more acceptable to him then approved means tending to that end May I then can I then be unmindfull of her or ungratefull to her that hath affoorded such means Have I not cause to be inquisitive and to thinke and say What shall I render Render a recompence I cannot All that is or can be done is and can be but a testimony of gratitude Such testimonies as are ordinarily presented for new-yeares-gifts your bounty I know doth not expect will not accept Noble spirits do herein resemble the Divine Spirit which doth good for his owne sake for goodnes sake All the recompence which they expect is a gratefull acknowledgement of the kindnesse they shew of the goodnes they do This from my heart I do here before all that shall cast their eyes upon this Dedicatory Epistle There are beside these particular other more generall motives which induce me to prefixe your worthy name before this treatise As 1. the eminency of your endowments which make this stile M rs Mary Moore at least in their judgement who well know you more eminent then such titles of honour as
are conferred upon many of your sex 2. The excellency of your parts which enable you with judgement to read such treatises as are published to the view of all 3. The correspondency of your disposition to the most principall points of this treatise This treatise is of famine and of means to remove it or restraine it and keep it from excesse Piety towards him that causeth plenty and scarcity Prudence in well ordering present abundance Providence for the future Compassion in times of want Liberality to such as need Contentment in that whereunto God calleth Patience in all judgements Diligence in searching after the causes thereof Conscience in using the meanes warranted and sanctified for averting judgements Confidence in greatest necessities are principall points handled in this treatise The naming of the particulars is enough to give evidence of the sutablenesse of your disposition thereunto The present necessity of the times wherein bread the staffe of mans life is so scarce have drawne my thoughts to meditate on the subject matter handled in this treatise which is in one word FAMINE that I might stirre up my selfe and others to take notice of the beginning of Gods judgement that wisely we may seek the Lord betimes and use all good means for moderating and removing this instant dearth and for preventing the like or any other heavier judgment for the future So as I cannot think such a subject at such a time to be unseasonable if at least the Composer of the Treatise were able answerably to handle it But as it is I have made bold to dedicate it to your patronage whom for the reasons before rendred and many other like to them I judge to be as fit thereto as the treatise it selfe is fit for the present time In all greatefulnes it is presented unto you With all kindnes let it be accepted of you As for recompence To him that is ready graciously to accept and able plenteously to reward all goodnesse done for his sake to any of his knees are humbly bowed at the Throne of his Grace by Black Friers London 1. Ian. 1630. Your Worships Remembrancer WILLIAM GOVGE A Table of the principall Points handled in DEARTHS DEATH on II SAM XXI I. § 1. OF the meaning of the text 129 § 2. Of the resolution and observations of the text 133 § 3. Of famine a judgement 134 § 4. Of the effects of famine 135 § 5. Of preventing famine by procuring plenty 138 § 6. Of the sinnes which cause famine 139 § 7. Of moderating a famine 141 § 8. Of removing famine 143 § 9. Of promises for succour in famine 145 § 10. Of instances of Gods preserving in famine and removing famine 146 § 11. Of famine in a pious polity 147 § 12. Of the causes of judgements under good Gouernors 147 § 13. Of punishing predecessours sinnes in their successours time 148 § 14. Of mis-judging a profession by outward judgments 150 § 15. Of duties which judgements under pious Princes require 151 § 16. Of long continued famine 152 § 17. Of duties by reason of long famine 153 § 18. Of searching out causes of judgements 154 § 19. Of Governours care in publique judgements 155 § 20. Of seeking to God for removing judgements 157 § 21. Of Gods causing famine 157 § 22. Of the meanes of famine ordered by God 158 § 23. Of enquiring of God in and by his Word 161 § 24. Of the extremity of famine in the last siege of Ierusalem 163 § 25. Of extremity of famine where were no invasions of enemies nor sieges but immediately from Gods hand 168 § 26. Of famines in England 170 § 27. Of uses to be made of the terriblenesse of famine 171 DEARTHS DEATH OR A Removall of Famine gathered out of II SAM XXI I. §. 1. Of the meaning of this text 2 SAM 21. 1. Then there was a famine in the dayes of David three yeares yeare after yeare and David enquired of the Lord. A Remedy for a famine is here set before us Such a remedy as removed the famine where it was used For it is said a Verse 14. After that God was entreated for the land that is such satisfaction being made for the sin which provoked Gods wrath and brought the famine upon the land Gods wrath was appeased and thereupon the famine removed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exoratus The word translated entreated signifieth by entreaty to be moved to do what is desired Now David besought the Lord to remove that famine and God granted his desire c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first particle is a copulative particle and properly signifieth and yet is it oft used as a conjunction of time especially when it coupleth histories together Therefore not unfitly is it here translated then But great question is moved about the time when this famine In what yeare of David the famine began should be Whether after all the forementioned histories of Absaloms rebellion and Shebaes defection or before them That which hath given occasion to this question is a computation of time set downe for the beginning of Absaloms rebellion thus And it came to passe after forty yeares that 2 Sam. 15. 7. Absalom said c. Those forty yeares are supposed to be the forty yeares of Davids raigne Which if it be granted this famine can neither follow after Absaloms rebellion nor be about that time For David raigned but forty yeares and this famine continued three yeares To take away all question some say that this and other histories following to the end of this booke are not set downe in just order of time but as memorable matters are e Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. Mart. Comment in hunc loc Tremel Iunius an notat in 2 Sam. 24 1. utraque haec historia aempe de Fame Peste per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporum ultimoloco penitur added after the former histories that depended one upon another It cannot be denied but that the Scripture sometimes so transposeth histories Neither will I much contend about the transposing of these histories No great inconvenience will follow thereupon Yet the ground of all seemeth not to be very sound For by many arguments it may be evinced that those forty yeares before mentioned are not to be accounted the forty yeares of Davids raigne For first beside that there is no mention of Davids raigne in that place the phrase is thus expressed in the originall f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine 40 annorū From the end of forty yeares Now it s more probable that David ended his raigne rather within the forty yeares then beyond them Because both in sacred Scripture and other writings the yeare wherein a King dieth is computed in the yeares of his raigne so as if David had raigned full forty yeares and entred into another yeare he would in a round reckoning have beene said to have raigned one and forty yeares Now if Absalom began
bello Iud. l. 7. c. 8. Fame tantopere invalescente homines victus ratioxe mutata in aegritudines inciderunt Niceph. Eccl. Hist l. 15. c. 10. Pestilentia semper famem penuriam sequitur Hier. Com. in Ezek. 16. l. 4 Majorem habet poen am languor diuturnus quam citissimuus exitus Aug. Epist 122 ad Victorian Quidam pallidi summe macilenti perinde atq simulachra quaedam rerum omnium egeni hinc inde oberrantes proni in trivijs ipsis concidebant Niceph. Ecclesiast Hist l. 7. c. 28. flesh Zac. 11. 9. and not to spare the nearest and dearest they have For it causeth husbands to eate the flesh of their wives wives of their husbands parents of their children tender mothers of their children new borne Deut. 28. 54 55 56 57. There is an expresse instance of this kinde of inhumanity in the siege of Samaria 2 King 6. 29. Read also Lam. 2. 20. 9. It moveth men to eate their owne flesh Isa 9. 20. Eccl. 4. 5. This hath beene oft observed of such as have beene hanged alive in chaines 10. It procureth sundry diseases Among other sicknesses the infectious and mortall and most uncomfortable sicknesse the pestilence followeth most commonly on famine Experience of all ages hath given evidence to the truth hereof 11. It causeth the most miserable death that can be It first taketh away all the glory and beauty of a creature it maketh the flesh to pine all away and the skin to cleave to the bones Then commeth on a lingring death more intolerable then any speedy torture The Prophet thus with much passion and compassion sets it out The Nazarites were purer then snow they were whiter then milke they were more ruddy in body then rubies their polishing was of saphire Their visage is blacker then a cole they are not knowne in the streets their skin cleaveth to their bones it is withered it is become like a stick Lam. 4. 7 8. And againe Our skin was black like an oven because of the terrible famine Lam. 5. 10. Hence he maketh this inference They that are slaine with the sword are better then they that are slaine with hunger for these pine away c. Lam. 4. 9. Our Ecclesiasticall histories also relate that in time of famine men being pale and extremely leane even as very images destitute of all things wandred up and downe fell groveling in the streets c. §. 5. Of preventing famine by procuring plenty FAmine being a judgement and as by the fore-named effects thereof is evident a fearefull judgement it will be our wisdome to do what in us lieth to prevent it or to * Sec § 7. moderate it or to * Sec §. 8. remove it For preventing Famine we must 1. Observe such duties as procure plenty Plenty how procured 2. Avoid such sinnes as cause famine For procuring and continuing plenty a Col 1. 10. Walke worthy of the Lord unto all well pleasing being fruitfull in every good worke Thus the Lord finding thee to be a fertile soile he will sow all manner of needfull seed plentifully in thee To this worthy walking is in particular required 1. An acknowledgement that the plenty which thou hast commeth from God Hereof we have a worthy patterne in him who said to the Lord b Psal 145. 15 16. The eyes of all waite upon thee and thou givest them their meate in due season thou openest thine hand and satisfiest the desire of every living thing 2. Thanksgiving to God for what thou hast and for the refreshing and benefit thou reapest thereby c Deut. 8. 10. This is expresly commanded to this end 3. An using of what thou hast to the glory of God accorcording to this Apostolicall direction d 1 Cor. 10. 31. Whether you eate or drinke or whatsoever you do do all to the glory of God Gods creatures are used to his glory when besides the fore-mentioned acknowledgement of Gods providence in giving them and blessing him for them we endeavour in the use and strength of them to be the better enabled to do that worke which God appointeth us to do And when we bestow some of that which God bestoweth on us upon pious uses which after a peculiar manner tend to the honour of his name To this tendeth Salomons advice e Prov. 3. 9. Honour the Lord with thy substance f 10. Mal. â— 10. Plenty is expressely promised hereunto 4. Charity to the poore Thus thou sowest such seed as will bring forth a plentifull crop To this kind of seed the Apostle applieth this proverbe g 2 Cor. 9. 6. He that soweth bountifully shall reape bountifully Somewhat more directly saith the Wiseman h Prov. 11. 25. The liberall soule shal be made fat and he that watereth shal be also watered himselfe 5. Providence in laying up against a deare yeare Thus Vir justus providet multo antea quo futurae penuriae succurri possit Chrys Hom 64 in Gen. 41. may the abundance of one yeare make supply of scarcity in another yeare and future want be prevented By such a provident care in summer Bees Ants and other like unreasonable creatures have abundance in winter i Pro 6. 6. To such creatures we are sent for instruction k Gen. 41. 48 54. Ioseph by such a provident care brought it to passe that when a dearth was in all lands there was bread in all the land of Egypt And if the famine had not continued so long as it did the store which Ioseph laid up might have made plenty notwithstanding a yeares famine or more §. 6. Of the sinnes which cause famine 2. THe sinnes which cause famine are in generall a Lev. 26. 26. Deu. 28. 23 38 Peccata gravia nec nitra nec herba bovis dâ—lui possunt sed gravioribus tormen lis indigent Hier. Com. lib. 1. in Hier. 2. all such notorious publique crying sinnes as so farre incense the wrath of God as thereby he is provoked to execute some publique and heavy judgement whereof famine is one and not one of the least as hath beene b § 3. 4. before shewed These sinnes are c Sec A Plaister for the Plague on Num. 16. 46 § 45. Dei beneficia ad i'los referunt qui cultorum suorum animas perdiderunt Hier. Comment lib 1. in Os. 2. elsewhere reckoned up The particular sinnes which the Holy Ghost noteth in speciall manner to be fore-runners and causes of famine are these that follow and such like 1. Superstitious attributing of plenty to other authors then to the onely God from whom all plenty commeth So did the Iewes that said d Ier. 44. 17. When we burnt incense and powred out drinke offerings to the Queene of heaven we had plenty of victuals Hereupon e 26 27. the Lord sware that they should die of famine So where Israel said f Hos 2. 5. My lovers gave me my bread and my water my
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
accessary thereto and in that respect are visited for them As the vertues of predecessors descend to their posterity as Davids and others so the wickednesse of sinners shall fall upon their posterity if their children and childrens children do the like things In Iosiahs dayes c 2 King 23. 2 c. though he himselfe did what lay in him to redresse the remainder of his fore-fathers abominations yet d Ier. 3. 6. 10. the people were not thorowly reformed e 2 King 23. 26. That therefore which is noted of Gods remembring Manassehs abominations in Iosiahs daies was not in regard of Iosiah for it is said that f 2 King 22. 20. he should be gathered into his grave in Deus non exaudiet Moysen aut Samuelem quoniam consummata sunt scelera populi delinquentis Hier. Comment l. 3. in Hier. 15. peace but it was in regard of the people who continued to cleave to the sinnes of Manasseh notwithstanding all the care that Iosiah tooke for an universall reformation For God will not accept the intercession of his best Saints when the wickednesse of a sinfull nation is full and in that kind perfected As for Sauls sinne 1. David had not redressed it as he might and should have done The slaying of the Gibeonites was a publique fact and that against a publique agreement and oath so as David could not be ignorant thereof He might therefore and ought to have enquired of the remnant of the Gibeonites what satisfaction he should make as he did being put in mind of Sauls sinne by Divine oracle 2. It may be thought that the people had their hand as accessaries in slaying the Gibeonites For it is said that d 2 Sam. 21. 2. Saul sought to slay the Gibeonites in his zeale to the children of Israel and Iudah They therefore are justly punished with this famine 3. Sauls sonnes were a wicked of-spring of a wicked stocke and retained their fathers evill disposition For Sauls house is stiled e 1. a bloudy house Vnder his house his children are comprised The Lord therefore purposing to root out all his posterity taketh this just occasion And by this meanes Davids fact in rooting them out is more justified before all the people the envy thereof taken from him and his kingdome the more secured to him and his posterity In hoc Dei Creatoris clementia demonstratur Non enim truculeliae est severitatis ir ā tenere usque ad tertiam quartam generationem sed signum misericordiae paenam differre peccati c. Hier. Comment lib. 5. in Ezek. 18. Herein therefore the clemency of the Creatour is manifested for it is not a part of severity and cruelty to withhold wrath till the third and fourth generation but a signe of mercy to deferre the punishment of sinne For when he saith The Lord God mercifull and gracious long-suffering and abundant in goodnesse and addeth visiting the iniquity of the fathers upon the children and upon the childrens children he sheweth that he is of such compassion that he doth not presently punish but defers the execution of punishment §. 14. Of mis-judging a profession by outward judgements IT being so evident that famines befall pious polities it Audlant qui temerè incircū spectè loquuntur divinant dicentes quoniam quispia madvenit sames facta Ecce etiam in adtētu justi fames c. Chrys Hom. 32. in Gen. 12. must needs be a perverse ground of censure to question a Religion and the truth thereof by reason of such an event Was there any true Church in the world but the Church of the Iewes while that politie stood Yet was there no externall judgement from which that was not exempted A Religion may be sound and good though the Professours thereof thorow their unworthy walking pull many judgements upon their owne heads a 1 Cor. 11. 30. The Church of Corinth in the Primitive and purest time thereof provoked God to judge them in this world Yet was the Religion which they professed taught them by an Apostle the Religion I say not their abuse therof There is a better touch-stōe to try the truth of Religion by then externall events b 1 Pet. 4. 17. Iudgement must begin at the house of God c Pro. 11. 31. The righteous shal be recompenced in the earth Shall then that be accounted no Church where judgements are Or they not righteous who on earth are recompenced Well may we judge that God inflicteth no judgement without a just cause But a false Religion is not the onely cause of judgement Wherefore neither judge other Churches in their Religion because of famine plague or other like judgements befall them nor thinke the worse of thine owne profession especially when thou hast evidences of the correspondency thereof to Gods Word for such causes §. 15. Of duties which judgements under pious Princes require WOrthy directions are affoorded even to pious Governours and their people by this publique judgement which God laid on Israel in Davids time Governours must therefore 1. Make the best enquiry they can into former times and take notice of such publique crying sinnes as have beene committed and not expiated either by any publique judgement on Gods part or by any publique humiliation and satisfaction on peoples part Such sins are treasured up Vengeance may be executed for them in succeeding times Successours therefore ought to do what lieth in their power to make an attonement in such cases 2. Be carefull over their people to keepe them in good order That as they themselves professe affect and maintaine true Religion so their subjects may subject themselves thereto and shew forth the power thereof Not common A Principibus non requiruntur opera tantum trita vulgaria sed ut sapiāt alijs ut vivant alijs ut illis praeluccant omni virtutum genere Martyr Comment in 2 Sam. 21. 17. and ordinary works onely are required of Governours but that they be wise for others live for others and shine out to them in every kind of vertue Otherwise the sinnes of subjects notwithstanding the piety of their Governours may pull downe publique vengeance As for people under pious Governours 1. They may not be secure and carelesse much lesse dissolute and licentious because they have such Governours as if no judgements could fall on a land in the time of good Governours God hath many wayes to punish such people even in such times As by inflicting such judgements as prove greater plagues to the common people then to their Governours as this famine was For famine for the most part lieth most heavy on the meaner sort Or by giving over their Governours to commit such sinnes as will pull downe publique judgements as he gave over David or by taking away their Governours as he tooke away Iosiah 2 Sam. 24. 1. 2 King 23. 26 29. and then powring out the vials of his indignation 2. They must
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
of raine that fell in harvest so that a quarter of wheat was sold before Mid-sommer for 30 shillings and after for 40 shillings An high rate in those daies The beasts and cattell also by the corrupt grasse whereof they fed died whereby it came to passe that the eating of flesh was suspected of all men For flesh of beast not corrupted was hard to find Horse-flesh was counted great delicates The poore stole fat dogs to eate Some as it was said compelled thorow famine in hid places did eat the flesh of their owne children and some stole others which they devoured Theeves that were in prison did plucke in peeces those that were newly brought amongst them and greedily devoured them halfe alive When Henry 6. raigned scarcity and dearenesse of corne Ibid. H. 6. 18. 1440. forced men to eate beanes pease and barley more then in an hundred yeares before Bread-corne was so scarce in England that poore people made them bread of Fern-roots In the time of King Henry the eight there fell such raine in November and December as thereof ensued great flouds Ibid. H. 8. 18. 1527. Famine caused by much raine which destroyed corn-fields pastures and beasts Then was it dry till the 12 of Aprill and from that time it rained every day and night till the third of Iune whereby corne failed sore in the yeare following Againe in the time of the said King such scarcity of bread was in London and in all England that many died for Ibid. H. 8. 19. A president for Princes default thereof The King of his goodnesse sent to the City of his owne provision 600. quarters or else for one weeke there had beene little bread The bread-carts comming from Stratford-Bow towards London were met at Mile-end by the Citizens so that the Major and Sheriffs were forced to go and rescue the said carts and to see them brought to the markets appointed Many more instances of exceeding great dearth in other Kings times might be added but these are sufficient §. 27. Of uses to be made of the terriblenesse of famine BY the forementioned instances of famines in this our and it is manifested what may befall us how patient the Lord is toward us what cause we have to feare God and to take heed how we provoke him to inflict even this judgement which may prove very fearefull as hath beene proved and finally how it standeth us in hand when there is cause to feare a famine or when a famine is begun to search out the causes thereof to confesse before God our sinnes to turne from them humbly heartily earnestly extraordinarily with weeping fasting and prayers to supplicate mercy of the Divine Majesty We have a late evidence of the efficacy of such meanes used For in the yeare 1626 it rained all the spring and all the summer day after day for the most part untill the second of August on which day by publique Proclamation a Fast was solomnly kept thorowout the whole Realme of England and Principality of Wales as it had by the same Proclamation beene solemnized in the Cities of London and Westminster and places adjacent on the fift day of Iuly before On the said second of August the skie cleared and raine was restrained till all the harvest was ended Which proved a most plentifull Harvest Thus the famine threatned and much feared was with-held So as Gods ordinances duly and rightly used are now as effectuall as ever they were FINIS An Alphabeticall Index of the speciall Points of this Treatise of Famine A ABundance exhausted by famine 135 Accessaries to sinne 149 Acknowledge plenty to come from God 138 B BAnishment of mens selves caused by famine 136 Barrennesse of earth causeth famine 159 Bread bought at high rates 165 C CAterpillars cause famine 159 Charity to poore 139. 144 Childrē how punished for fathers sins 148. 149 Child by owne mother eaten 167 Clemency defers judgements 150 Cold excessive causeth famine 159 Confession of sin 143 Conversion from sin 143 Corne violently taken away 166 Corne at an high rate 166 Corne hoorded up eaten by vermine 170 Cries of the starved 169 Cruelty to strangers 140 Cruelty occasioned by famine 164 D DAies how taken 131 David what it signifieth 132 David punished for Sauls sin 149 Dearth See Famine Death desired in famine 165 Death by famine miserable 137 Decay of graine and other food causeth famine 160 Deferring judgement a part of clemency 150 Diseases from famine 137 Desperatenes caused by famine 136 Dogs eaten by men 170 Dogs eate men 169 Drunkennesse causeth famine 140 Dung eaten in famine 136. 166 E ENemies cause famine 160 Englands fearefull famines 170 Enquire after God how we may 132 Enquirie to be made of God in and by his Word 161 Extremity of famine by sieges 163 Extremity of famine other waies 168 F FAith in Gods promises 144 FAMINE Famine in Davids time when 130 Famine a judgement 134 Famines effects 135 Famine how prevented 138 Famine by what sinnes caused 139 Famine how moderated 141 Famine how removed 143 Promises for succour in Famine 145 Famine removed and persons therein succoured 146 Famine in pious polities 147 Famine long continued and why 152 Famine long continued what duties it requireth 153 Famines causes to be searched out 153. 154 Famine caused by God 157 Famines meanes what they be 158. 159. 160 Famines meanes ordered by God Ibid. Famine makes unmercifull 169 Famine causeth cruelty 164 Famines extremities 163. 168 Famine forceth to eate any thing 168. 170 Famines fearefull in England 170 Famine caused by much raine 171 Famine fearefull by siege 163 Famine what uses it teacheth 171 Fasts frequent in famine 142 Fathers sinnes how punished in their children 148. 149 Flesh of mens owne selves eaten by famine 137 Food of any thing made by famine 136 Food bought with dearest things 168 Food snatched out of others mouthes 164. 166 Food made of unwholsome things 168 Frost overmuch causeth famine 159 G GLory of God to be aimed at in the use of all things 138 Gluttony causeth famine 140 GOD. God how enquired after 132 God able and ready to helpe in extremity 146 God to be sought unto for removing judgements 157 God causeth famine 157 God ordereth meanes of famine 158 God to be enquired in and by his Word 161 GOVERNOVRS Governours though good may have famine in their daies 147 Causes of judgements under good Governours 147 Duties which judgements under good Governours require 151 Governours care in publique judgements 151. 153 Governours as shepheards 156 Governours power to command others 156 Governours examples 156 Governours to be prayed for 152. 156. 157 Governours piety must not make people secure 151. 152 Grashoppers cause famine 159 H HArd heartednesse caused by famine 136 Houses broken up for corne 163 Humiliation for sin 143 I IMpious subjects cause judgements in the time of pious Princes 147 Inhumanity from famine 137 Injustice caused by famine 136 Ingratitude causeth famine 140 Insensiblenesse of
others misery 140 IVDGEMENTS Iudgements continued by sins continuance 153 Iudgements under good Governours 147 Causes thereof 147 Iudgements no rule to judge a profession by 150 Iudgements under pious Governours what duties they require 151 Iudgements causes to be searched out 151. 154 Iudgements causes found out a means to remove judgements 155 For removing Iudgements God to be sought to 157 Iudgements deferred thorow clemency 150 L LEather eaten in famine 136. 166 Locusts cause famine 159 M MAgistrates See Governours Magistrates care in famine 142 Manassehs sins punished in Iosias time 149 Ministers vaine soothing 141 Mother eates her owne child 167 Multitudes die of famine 165 N NOble women by famine made beggers 169 O OBedience to pious Governours 152 P PAtience in famine 154 Pious polities and Princes not exempted from judgements 147 Pious Princes oft provoke Godswrath 148 Plagues arise from famine 137 Plagues cause famine 160 Plague kils such as kept from famine 169 Plenty how procured 138 Plenty from God 138. 139. 158 Predecessours sins punished in their successours 148. 149 Prodigality procureth famine 140 Profession mis-judged by outward judgements 150 Promises for succour in famine 145 Examples of accomplishing such Promises 146 Provide against a deare yeare 139. 141. 154 R RAine wanting causeth famine 158 Raine overmuch causeth also famine 159 S SAuls sin why punished in Davids time 149 Secondary causes ordered by God 158 Sieges cause great famine 163 Sinnes which cause famine 139 Sinne continued cause of continuing judgement 153 Staffe of bread 161 Starveds cries 169 Strangers not to be ill handled 140 Subjects must pray for their Governours 152. 156. 157 Subjects obedience 152 Subiects impiety brings judgement in the time of pious Princes 147 Successours punished for predecessours sins 148. 149 Superstitious attributing plenty to false authours 139 Supplication in famine 144 V VErmine consume corne hoorded up 170 W WAnt of raine a means of famine 158 159 Winters over sharpe cause famine 159 Word of God the means to enquire of him 161 Word of God rejected causeth famine 140. 141 FINIS THE CHVRCHES CONQVEST over the SWORD Set out on EXOD. Chap. XVII Verse VIII c. to the end Hereunto is added THE EXTENT OF GODS PROVIDENCE On MAT. Chap. X. Vers XXIX XXX XXXI Occasioned by a Downe-fall of Papists AND THE DIGNITIE OF CHIVALRY Raised out of II. CHRON. VIII IX By WILLIAM GOVGE LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT HONOVRABLE ROBERT Lord RICH Baron of LEEZ and Earle of WARWICK AND TO THE RIGHT Honourable the Countesse of WARWICK His most worthy Consort All Honour that may make to their true Happinesse Right Honourable THE Divine Providence whereby all things are wisely ordered hath by a most sacred neare firme and inviolable band knit you two together and made you one Most meet it is therefore that the like honour be done and the like respect testified to the one as to the other especially where there is just cause of an answerable respect as the Author of this Treatise here dedicated to your Honours hath for the dedication thereof to you both For SIR THis Treatise treateth of Warre Your Lordship is knowne to be a Man of Warre It setteth out Ioshua a Generall of an undaunted spirit Your spirit hath been proved to be such an one It sheweth how Moses when he tarried at home was very sollicitous for his countrimen in the field And is not such your care Vpon mention made of Moses there commeth to my mind this great commendation He is faithfull in all my house given to him by God himself Faithful he was in his own observation of al Gods ordināces which belonged to him Who of so eminēt a place more eminent then your Honour herin Faithful he was also in deputing to the Lords service men fit for their function The abundance of able and faitDhfull Ministers in Essex and other places where the Patronage of Church-livings appertaineth to y r Honour is the seaie of your Faithfulnes in this respect The greater is the glory of this kind of piety because therin you do patrissare tread in the steps of your worthy Father of blessed memory What infant could not be copious in setting out the dignity of this piety whereby God is so much honoured his Church edified many distressed consciences comforted and millions of soules saved There is yet further a more particular bond of relation which bindeth me in person and paines to yeeld all homage unto y r Honour that is the small inheritance I hold within your Lordships Royalty at Hadly in Essex Hereto I might adde the benefit of your Predecessours charity on the Free-Schoole at Felsted in Essex where I was trained up three yeares together and the continuall favours which from your youth you have shewed to me your selfe as well as I being trained up at Eaton and thence comming to Cambridge MADAM THere are in this Treatise many points concerning Devotion not unfit for a devout Lady such an elect Lady as S. Iohn dedicated his Second Epistle unto a Lady whom all that knew the truth loved in the truth and for the truths sake a Lady whose children walked in the truth an evidence that the Lady who loved the truth her selfe was carefull to communicate that to her beloved children which she had found to be sweet and comfortable to her own soule And this for the Mothers honor doth the Apostle there mention I that have long knowne your Honour even from the child-hood of your now well grown daughters two worthy Ladies and beene acquainted as with your religious care in their good education so with your owne pious course of life wherin I make no question but that still you continue could not omit so faire an opportunity of testifying that duty which I owe you Hereby that which is made publique for the view of all is in speciall dedicated to your Honour that having a particular interest therein you may be more diligent in perusing it The principall points herein handled which may best whet on your pious devotion concerne Prayer the Manner of performing that Heavenly duty the Power and Efficacy thereof when it is made in faith and the benefit of persevering therein at least so long as just occasion giveth occasion of persisting without fainting These and other like points are handled in this Treatise which may be as I suppose usefull to your devout mind By these and many other enducements hath he beene emboldened to tender this small evidence of much respect to your Honours who as he humbly craveth a gracious acceptance so he faithfully promiseth to continue at the Throne of Grace Your Honours Sollicitour WILLIAM GOVGE TO THE TRVLY NOBLE AND MOST WORTHY OF ALL HONOUR SIR NATHANAEL RICHE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SIR YOur owne Worth The publike good Service which you have done to this
so as the land vomiteth them out Gen. 15. 16. Lev. 18. 25. What need is there now that men take heed of adding sin to sin and of aggravating sin by obstinacy impudency and other See A Plaister for the Plague on Num. 16. 45. §. 22. such like circumstances Assuredly as sin is multiplied aggravated so shall judgement also especially when multitudes run on headlong to sin And if lighter judgements prevaile not God will not cease till he have utterly ruinated them This of old was threatned this in former ages hath Lev. 26. 18 32. been executed Now God stil remaineth to be the same God as just as jealous as powerfull as ever he was With the froward he will shew himselfe froward To them that are unsatiable Psal 18. 26. in sin God will be implacable in wrath §. 71. Of Gods revenge in every place X. * * * See §. 61. THere is no place of safety from Gods revenge a a a Ier. 16. 16. Behold saith he I will send for many fishers and they shall fish them and after I will send for many hunters and they shall hunt them from every mountaine and from every hill After that the King of Babel had destroyed the greater part of the Iewes in their owne country and caried many of them captive into Babylon a remnant of them continuing obstinately in their wicked courses thought notwithstanding Ier. 44. 12. that in Egypt they might be safe but even there also the hand of the Lord was stretched out against them and destroyed them Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God a farre off Can any hide himselfe in secret places that I shall not see him Do not I fill heaven and earth Psal 139. 7 c. Whither then shall any go from his Spirit or whither shall he flee from his presence c. The onely safe course when Gods wrath is provoked and the fire of his indignation flameth forth is not to fly from him but to fall downe before him as David did when he saw the Angell that smote the people with pestilence God useth to spare such as at the apprehension of his displeasure 2 Sam. 24. 17. humble themselves in his presence when from every place under heaven he destroyeth such as impenitently persist in sinne §. 72. Of the interpretation of the fifteenth Verse EXOD. XVII XV. And Moses built an altar and called the name of it IEHOVAH-NISSI * * * See §. 1. IN this verse the Memoriall which Moses made of the fore-mentioned victory is recorded In memory thereof he is said to build an altar The proper use of altars was to offer sacrifices on them The a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altare notation of the originall word importeth as much The frequent b b b Lev. 9. 7. charge to offer upon the altar and the answerable c c c Gen. 8. 20. practice of Saints in offering sacrifices on altars do further prove as much Yet also were they made for monuments as is evident by d d d Ios 22. 26 27. the apology which the Reubenites Gadites and halfe tribe of Manasseh made for the Altar which they built whereby they deny that it was for sacrifice and affirme that it was onely for witnesse Both these ends and uses were here questionlesse intented by Moses This word e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit extruxit he built sheweth that it was now newly made and that upon occasion of the victory The particular name given to it importeth a memoriall The kind of name implieth a gratulation f f f Ios 8. 31. which of old was testified by erecting altars and offering sacrifices thereon This was thus done at this time because the Tabernacle was not yet erected nor the Priest-hood setled on Aaron and his posterity The particular name here specified word for word is this g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah my banner h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erexit vexillum Isa 10. 18. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat erigere The root or primary word from whence the word translated banner commeth signifieth to lift up a banner or ensigne or to hold up a standard Now banners use to be erected in armies that by the sight of them souldiers might know whether to come or to go or where to stand In allusion whereunto the preaching of the Gospell to the Gentiles whereby they were called into the Church and there directed what to do is resembled to the i i i Isa 11. 10. 13. 2. 18. 3. lifting up of a banner or ensigne k k k Ier. 4. 21. 51. 12. Banners use also to be set up on the walls or towers of cities that are taken by conquest to shew that they are in the conquerors power Here this title banner hath relation to Moses his holding up his rod on the top of the hill and that as a banner or standerd as was before noted in the end of § 25. And by this title sheweth that it was the Lord who caused the banner to be held up in the field and to remaine steddy after the enemy was discomfited that is who afforded succour in the battel and gave such successe as like victorers they continued to hold up their banners The LXX Greeke Translators of the Bible in that respect well expresse the meaning of the word thus The Lord my refuge and S t. Hierom thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Dominus exultatiomea vel exaltatiomea The Lord my rejoycing or my lifting up In this title Moses useth the first person and singular number thus n n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my banner partly in relation to this fore-named particular act of holding up the rod testifying hereby that it was not any vertue in the rod held up or in his act of holding it up whereby the victory was obtained but meerely the succour and successe which the Lord gave and partly in opposition to such as are out of the Church and enemies thereto so as the Israel of God the Church of God are comprised under this particle MY and thus the Church is under this first person brought in saying The Lord MY banner not the banner of aliens and enemies Of the title IEHOVAH THis title Iehovah was accounted by the Iewes themselves Nomen omnipotentis Dei quatuor literis Hebraicis scribitur apud Iudaeos vocatur ineffabile Hieron Comment in Ezek. 16. to be ineffable not meet to be uttered because it setteth out the incomprehensible and unutterable essence of God They therfore though in holy Scripture they find written printed the letters vowels of this name Iehovah yet pronounce it not But where they find a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai
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