Church in his owne dominions conferred upon him and liberty given him to reforme abuses crept into the Church Thereupon he made Articles and sent out injunctions for removing images reading Divine Service and the Holy Scriptures in English preaching Gods Word catechising children and performing other duties of piety so as the Gospell began to shine forth somwhat brightly in England till about six yeares after thorow the six articles established An. Dom. 1540 by Act of Parliament a cloud was gathered before that bright light That Act for establishing the six articles was among the common sort stiled the Scourge with six strings For many were therewith scourged to death The heads of those six Articles were these 1. Transubstantiation established 2. Communion in both kinds excluded 3. Priests mariage prohibited 4. Vowes of chastity warranted 5. Private Masses allowed 6. Auricular Consession justified 3. Edward the 6. comming to the Crowne dispelled the cloud of those six Articles yea and from the mist of other popish remainders so as in his time the Gospell shined out in her full brightnesse But yet about six yeares after by his death a thicker and darker cloud then was in the daies of Henry 8. gathered together in Queene Maries daies and over-shadowed the whole Land Then instead of the heavenly light of the Gospell an hellish light of burning fire brake out to the destruction of many 4. Queene Elizabeth by re-establishing the Gospell as it An. Dom. 1558 were by the brightnesse of the sun put out the fore-mentioned fire and so setled the Gospell of peace in this land as now 73 yeares we have enjoyed with it much externall peace These have beene very speciall deliverances which have apparantly beene wrought by the divine Providence They ought oft to be thought on that our hearts may be the more inflamed to give the glory of them to God To these might be added many other evidences of Gods Providence in preserving the foresaid Queene Elizabeth from many plots and treasons against her Person and life as also in preserving our late King Iames of blessed memory and our now royall Soveraigne But the heads of these have beene distinctly set downe before § 93. 94. §. 14. Of ascribing the glory of judgements to God IX * * * See § 5. THe glory of judgements on the Churches enemies is to be ascribed to God For by the fore-mentioned Providence are they executed He is the God of vengeance Hereof we have spoken a a a Churches Conquest on Exo. 17. 14 §. 66 69. before Onely here I suppose it to be most meet to make a particular and true narration of that judgement which b b b The Downefall was Oct. 26. 1623. This preached 5. Nov. next following ten daies ago befell the Papists in this parish whereof there are many uncertaine reports spread abroad §. 15. Of a downe-fall of Papists An Dom 1623 I Do the more confidently publish this history because I was an eye-witnesse of many of the things therein related and heard from the mouth of such as were present at the sermon the other things For upon the first hearing of the destruction of so many persons as by that Downe-fall lost their lives our Constables forthwith caused the gates of our Precinct it being enclosed about with walls and gates to be shut and raised a strong guard from among the Inhabitants to keepe the house where this accident fell out and to prevent tumult about it Thus thorow the favour of the Constables and Watch who were all my neighbours I had the more free and quiet accesse to view the dead bodies and to ensorme myselfe in all the materiall circumstances of that accident and that I did somuch the rather because the Bishop of London that then was sēt to me to inform my self thorowly of the whole businesse and send him a narration thereof under my hand whereupon I did not onely view matters my selfe but caused Carpenters to search the timber to take the scantlings thereof and to measure the roomes I was also present with the Coroner and his Inquest at their examining of all circumstances about the businesse And where my Lords Grace of Canterbury sent to me to come to him and to bring with me the best evidence I could I got the Foreman and others of the Iury and four persons that were present at the sermon and fell downe with the multitude but by Gods providence escaped death and one that stood without the doore in hearing but fell not all these I got to go with me to Lambith where I heard the witnesse which they gave to my Lords Grace about the matter One that fell with the rest and escaped death was M r. Gee a Preacher of Lankashire two other were a sonne and servant of a Citizen in Pater-noster Row The other also were men of good understanding able to conceive what they saw and heard and to relate what they conceived ON the Lords Day being the 26. of Oct. as we in England according to the ancient account of moneths and dayes in Christendome doe reckon the time but the 5. of Nov. as the late Gregorian account reckons it The occasion of the great concourse On that day a common report went up and downe farre and neare that one Drurie a Romish Priest would preach in the afternoone in a faire house in Black-Friers London whither they that would might freely come to heare him Vpon this Rumour fame also setting an high commendation on the excellency of the mans parts and eminency of his gifts very many Protestants as well as Papists Schollers as well as others assembled thither about three of the clocke in the after-noone A Description of the place The roome where they were assembled was a long garret the uppermost story of an high edifice built with stone and bricke The maine mansion house was inhabited by the French Ambassadour To the foresaid garret there were two passages One out of the Ambassadours with-drawing chamber which was private The other more common without the great gate of the said mansion house Vnder the garret was a great square chamber which one Redyate another Popish Priest had hired for himselfe Whereunto Papists much resorted to make confession and heare masse Vnder that the fore-said with-drawing chamber of the French Ambassadour And this with-drawing chamber was supported with arches of stone being immediately over the entrance into the great house At the South end of the garret and on the West side thereof there were bed-chambers and closets which other Priests had hired The bed-chamber at the South end was severed from the other part of the garret only by a partition of Wanscote which was taken down for the Sermon-time The length of the garret from North to South was almost 40 foot The bredth but 16 foot For it was within the roofe and so gathered in narrower then the roome below it which was about 20 foot square The two
GODS THREE ARROVVES PLAGVE FAMINE SVVORD In three Treatises I. A Plaister for the Plague II. Dearths Death III. The Churches Conquest over the Sword By WILLIAM GOVGE Doctor in Divinity and Preacher of GODS Word in Black-Friers LONDON EZEK VI. XI Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by the Pestilence Famem pestilentiam bestias pessimas quicquid aliud malorum sustinemus in seculo propter nostra venire peccata manifestum est Hier. Comment l 2. in Ezek. 5. 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 SIR THOMAS COVENTRY Knight Lord COVENTRY Baron of Alesborough Lord Keeper of the Great Seale of ENGLAND Right Honourable EVen he that joyned his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox honorem exhibentis omnia bono precantis Abrek his joyfull applause with the joyfull acclamations of many when your Lordship Gen 41. 43. was first advanced to your honourable place doth now see further cause to adde this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox congratulantis collandantis Deum Rev. 19. 6. in psal saepissimè Halelu-jah his congratulation praising God for your continuance as in your place so in your approved Integrity which hath beene found as the Apostle saith of the faith of Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Pet. 1. 7. unto your praise and honour and glory like good gold which from the furnace appeares more solid and resplendent For your kind of judicature according to the nature of your place and your owne purpose is not onely to use Aug. ad Marcel Epist 158. Saint Augustines phrase Iudicis mollire sententiam mitiùs vindicare quà m leges but it is like that which a Zac 8. 16. Prophet calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudgement of peace which Hier. Comment lib. 2. in Zac. cap. 8. Saint Hierom thus expounds Hoc est judicium pacis ut propositum Iudex habeat pacificare discordes This is no small difficulty since according to the same Hier. Comment lib. 1. in Esa cap. 1. Hierom Non est omnium rectè judicare sed eorum qui prudentes sunt who are made wise from above Therefore Salomon in visione per somnium hoc à Deo postulavit ut accepta sapientia justè populum judicaret Ibid. Salomon in a dreame asked this of God And shall not the praise thereof by him that receiveth it by them that partake of the benefit of it be returned to him from whom descendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sie distinguo ut denationem ab ipso dono Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But my good Lord least telling the truth of your selfe may seeme flattery to others and flattery neither sorts with your disposition nor becomes my profession give mee leave in mine high esteeme of your Honour and humble expression of mine affection to publish my poore paines under your honourable name wishing I were able besides my observance to your Lordship in my zeale to Gods Church Gemmas offerre But with Origen Quia haec supra me sunt pilas caprarum habere merear c. For whatsoever my weakenesses bee are not these times seasonable I would they were not for such a Subject as is here handled Treatises of Plague and Famine yea and of Warre too For though by the Prudence Providence of our royall Soveraigne Sonne and Heire of the great Peace-maker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warre be kept out of our land yet in other parts of Christendome it and the restrage like over-flowing flouds to the ruine of many States and of true Religion The Lion hath roared who will not feare The Lord God hath spoken who can but prophesie Yet are these Treatises neither to terrifie for what is past nor to prophesie of what is yet to come but rather to heale the wounds that have beene made by the fore-intimated arrowes and to direct us how to keepe the Lord from further shooting out the like It is the part of us Ministers of Gods Word out of his Word to declare what he intendeth and expecteth when he smileth or frowneth on his people Magistrates who by reason of their places are in Canaans language stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods and children of the Psal 82. 6. most high have the power to cause divine directions to bee put in execution Thus therefore doth an ancient Father paraphrase on that text bringing in God himselfe thus speaking to Magistrates I have given you mine own honour and dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Mart. Quest Resp ad Orthodox q 142. and title Therefore judge the people as if I my selfe judged it To whom now may those seasonable Treatises which do as it were with the finger point at Gods particular dealing with us be more fitly presented then to him who under his most excellent Majesty hath so great a place and part with others to settle orders for succouring poore people wounded as aforesaid and for sheltring them from those arrowes Of the Treatises thus commended to your honourable Patronage gracious acceptance is in all humility craved by him that professeth himselfe to be At your Honours command WILLIAM GOVGE TO THE RIGHT HONOVRABLE RIGHT Worshipfull and other my Beloved Parishioners Inhabitants of Black-Fryers LONDON all Happinesse Right Honourable Right Worshipfull Beloved BEhold here a Testimony of my due Respect to you Behold here an Apology for my seeming Neglect of you I do acknowledge that all the Respect which by a gratefull Pastor may be due to a loving People is by me due to you In that respect I do here Treatises presented to my parishioners 1 The whole Armont of God 2 Domesticall Daties 3 A Guide to go to God 4 Gods three Arrowes the fourth time give publike testimony thereof by presenting to you in speciall that which is made publike to all The neglect of you objected against me is my seldome preaching among you this last yeare This ancient undeniable aphorisme Vltra posse non est esse ncc velit quidem A man can do no more then he can giveth a just answer thereto Great hath beene the weakenesse of my body first occasioned by a very dangerous disease in August last how low I was brought thereby many of you are witnesses and further increased by two relapses one in Nov. the other in Febr. following Of Gods goodnes in my recoveries I shall have fit occasion to speake on The Saints Sacrifice shortly to be tendred unto you Had I no other excuse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 1. in cap. 1. ad Tit. were sufficient Saint Chrysostome where he granteth that by the weakenesse of Ministers bodies the Churches commodities may be intercepted concludeth that Ministers in such cases are not to be blamed But howsoever my
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
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
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.
Ebed melech was preserved 2. By n Isa 57. 1. taking them from the evill to come This was before exemplified in good Iosiah 3. By ordering the judgement so as it proves a meanes to them to honour God the more and to do more good to such as are better prepared to accept the good which they doe Thus was o Ezek. 1. 1. Ezekiel caried away to Babel in the first captivity that he might prophesie in Babylon to the Iewes there p Icr. 24. 5. who were counted good figs in comparison of the Iewes that were at Ierusalem who were as evill figs. 4. By making the judgement a meanes of their peace honour and externall prosperity in this world Thus the captivity of q Dan. 2. 48 49 Daniel and his three companions and of q Est 2. 17. 6. 10. Esther Mordecai and was a meanes of higher honour and greater advancement then they could in all probable conjectures have attained unto in their owneland They were also thereby speciall instruments of doing much good to the Church and their names by that meanes are more honourable to this day in the Church of God 5. By taking them by an externall judgement from earth Iusti vivant etiam quando corpore moriuntur Aug. cont Adversar I. egâ—s Prophet lib 2. cap. 5. to heaven where they live being dead yea by making the judgement a meanes to free them from eternall damnation Of such as by some extraordinary judgement died for it s said of them s 1 Cor 11. 30. many sleepe the Apostle saith t 32. Sancti qui mala temporalia patiuntur habent suas consolationes spem futuri seculi Aug Epist 122. ad Victorian when we are judged we are chastened of the Lord that we should not be condemned with the world Blessed be that sword though it be the sword of a mortall enemie that openeth a passage in the body for the soule to enter into heaven And blessed be that sicknesse though it be the Plague that thrusteth the soule out of the bodies prison to celestiall glory and eternall life So as in their sufferings they have their comforts and hope of eternall life Thus we see how judgements in the forementioned kinds prove blessings and how the Saints that seeme to perish in them may justly and truly say We had perished if we had not perished even more justly then he Themistecles sic fisijs suis A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vitâ Themist that so said to his children by reason of great honour and wealth that he attained unto in a strange country being banished out of his owne §. 15. Of Gods care of Saints mixed with the wicked BE not afrighted O ye righteous ones be not afrighted over-much at the judgements though they be terrible judgements which fall out in the world Though by reason of the multitudes of wicked ones among whom ye live in this world ye be every one forced to complaine and cry a Psal 120. 5. Woe is me that I sojourne in Mesech that I dwell in the tents of Kedar and to wish and say b Jer. 9. 2. O that I had in the wildernesse a lodging place of way-fairing men that I might leave my people yet can the Lord single you out and when he comes to sweepe them with the besome of destruction set you aside and as a few precious jewels in the middest of a great heape of rubbish sift them out and preserve them safe to himselfe when the rubbish is cast away It is said of Christ that He will thorowly purge his floure and gather his wheate into his garner but will burne up the chaffe with unquenchable Mat. 3. 12. fire Men when they fan their corne cannot do it so thorowly cleane but that some chaffe or tares wil remaine with the wheat and some wheat be cast out with the chaffe witnesse the offall that remaines after the best fanning that men can make But Gods fanning is a thorow fanning not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graine not a Saint shal be overslipt This is indeed most properly meant of the last fanning of the world at the day of judgement yet in the meane time doth the Lord take notice of every one of his to provide for them and in the most common and generall judgements to do that which in his wisdome he seeth to be fittest for them When Eliah 1 King 19. 18. thought he had bene left alone in Israel God knew many more yea he could tell the just number of them Thou maist therefore O faithfull one say of the Lord He is my refuge and my fortresse my God in him will I trust Surely he Psal. 91. 1 2 c. shall deliver thee from the snare of the fowler and from the noisome pestilence c. §. 16. Of beleevers dying of the Plague Quest HOw is it then that the righteous as well as the unrighteous die of the Plague Answ 2. Some say that no true believers are taken away with a common Plague But this is too bold an assertion unwarrantable Putamusne justos aliquos peste occisos Quid obstat poluerunt ipsi involvi Nonne multisancti experti sunt captivitatem Mart. Comment in 2 Sam. 24. Eccl. 9. 2. uncharitable To adjudge all to hell that were taken away by that devouring pestilence which in Davids time destroyed 70000 in three dayes is an unmercifull doome Experience giveth evidence that many that have manifested true outward fruits of a sound faith upright conscience honest heart and entire repentance have died of the Plague Besides the Word of God beareth witnesse that All things come alike to all There is one event to the righteous and the wicked And how dieth the wiseman as the foole 2. Others say that they that are true Saints and have a 2. 16. true justifying faith may die of the Plague But yet they adde that there is a particular saith that Saints may have which will in a common pestilence keepe them safe from that disease But I demand of such what warrant and ground they have for such a faith To pretend a faith without ground is plaine presumption They produce for their ground the 91 Psalme But if they rightly marke the scope of that Psalme they shall find that freedome from the Plague is there no otherwise promised then freedome from death in warre then from hurt of wild beasts if we be among them then from other dangers and troubles yea then honour and long life The promise then of preserving believers from the See Domesticall Duties on Eph. 6. 3. Treat 1 §. 103. pestilence is to be taken as other promises of temporall blessings so farre forth as God in his wisdome seeth it good for them to be delivered And what believer would be delivered Nulla causa pro babilior scurrit our justi homines laborent plerunque in hac vita nisi quia hoc ijs
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.
7. 35. God sent him to be a Ruler c Num. 12. 11. Aaron himselfe cals him his Lord. Moses prescribes to Aaron because 1. d Exo. 4. 15. Aaron was to be Moses his spokesman to the people Aaron was to be to Moses instead of a mouth and Moses was to be to Aaron instead of God 2. e Exo. 28. 1. Aaron was then made the High-Priest so as f 30. 7. to use a censer to take fire from off the altar to put incense on the censer to make an attonement belonged to Aaron by vertue of his Priest hood The particulars here enjoyned were holy rites ordained by God under the Law for pacifying his wrath The Censer was an instrument made of a lasting mettall A censer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prunas desumpsit that would not easily melt as of gold or brasse fit to hold fire in it with a steele or handle to hold it by The use of it was to hold live burning coales on it that incense being cast thereon by the heate of the fire it might send out a smoake of a sweet smell which the Priest carying from place to place caused the sweet savour of incense to disperse it selfe and to be smelt wheresoever he came Some of these censers were of brasse for the ordinary Priests to carry incense up and downe the Tabernacle and Temple with h Num. 16. 39. such as these the 250 men that conspired with Korah and were destroyed with fire offered incense Others were of gold as i 1 King 7. 50. those which Salomon made for the Temple especially that which was made for the High-Priest to carrie incense on it into the most holy place whereof k Heb 9. 4. the Apostle to the Hebrewes makes mention The fire of the altar here mentioned was of that fire which first fell from heaven Lev. 9. 24. and was commanded to be kept continually burning on the altar Lev. 6. 13. never to go out with it they burnt all their offerings that were to be burnt of it they tooke to carrie incense up and downe all other fire was counted strange fire Lev. 10. 1. They Duo erant altaria unum thymia matis aurcum intrinsecus alterum ante templum aeneum holocaustorum Hier. Comment l. 3. in Ezek 9. who used other fire in holy rites incensed the fire of Gods wrath against them Lev. 10. 2. Concerning the altar there were in the Tabernacle two altars One for all manner of oblations The other onely for incense Exo. 30. 9. That a large one This a small one That covered with brasse This with gold That was set in the Tabernacle neare to the outer court where when the curtens were drawne all the people might see it this neare to the most holy place Exo. 40. 5 6. and therefore said to be before the Lord Num. 16. 12. On the great brazen altar the holy fire sent from the Lord burnt continually When fire was to be laid on the golden altar for incense it was fetcht from this It is probable that at this time Aaron tooke fire from that altar where it burnt continually * Exo 30. 34. Incense was a sweet perfume made of foure most odoriferous Incense spices The first is translated o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gutta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liquor distillans ex myrrba aut cinnamomo stacte a gumme that distils out of Myrrhe or Cinamon Some translate it pure Myrrhe The second p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc tantum in loco legitur Haud facile est statuere quid significes Onicha a kind of spice very cleare which being scraped giveth an extraordinary sweet savour Some terme it cleare Gumme The third q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc in hoc tantum loco legitur Galbanum This name is taken from the Hebrew It is said to be a liquour hardened that is drawne out of sweet Cane growing in Syria The r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke and the Latine expresse it by such words as our English doth derived from the Hebrew The fourth r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure Frankincense This among the foure is the onely common spice the other are such as we read not of in any other place so as it is no easie matter to tell what kind of spices they were Sure it is that s Exo. 30. 38. no perfume might be made like that incense which was made of them This is stiled t Exo. 25. 6. sweet incense and that fitly in a double respect 1. Of the naturall savour It was exceeding sweet 2. Of the legall effect which was to cause a sweet savour in Gods nostrils u Lev. 16. 13. The Priest therefore in the smoke and smell of it died not Here we see that the Incense was a proper peculiar perfume reserved only for holy uses The fire also was holy such as first came from the Lord and was preserved for his services The altar was likewise for sacred uses and finally the censer All were ordained of God and in that respect all of them warrantable They were as other legall types externall but yet they had their Evangelicall truths whereof * § 36 37. hereafter These things being thus prepared Moses chargeth Aaron to go to the Congregation namely that assembly of rebels that was gathered together against Gods servants whereof * § 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celeriter before And that which Aaron doth he must do with all speed because the fire of Gods jealousie was already kindled The end of all that which was given in charge and the effect that would follow thereupon is thus expressed And make an attonement for them The copulative particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND whereby the distinct branches of Moses his charge are joyned together importeth the latter branch to be inferred as an end of the former as if he had said offer incense that thereby an attonement may be made So this particle is translated * Verse 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before where it is said Get you up THAT I may consume them Yea it doth also imply a consequence and an effect that would follow thereupon as if he had said Offer incense and so thereby thou shalt make an attonement for them The issue verifieth thus much For Aaron having done what Moses gave him in charge it s said * Verse 46. He made an attonement for them This phrase m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make an attonement is the interpretation of one short Hebrew word which if our English would beare it might thus be translated attone The Hebrew word properly signifieth to cover n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oper culum The cover which was laid upon the arke is set out by a word derived from this Metaphorically it is applied to
27. Of using warrantable meanes to pacifie Gods wrath II. * See §. 25. SVch means must be used to pacifie Gods wrath as by Gods Word are warranted Of old before Gods will was so fully revealed and recorded as now it is Saints were wont to seeke extraordinary direction of God As a Gen. 25. 22. Rebekah when she felt children strugling together within her and b Ios. 7. 6. Ioshua when Israel fled before the men of Ai and c Iudg. 20. 28. the other Tribes that fought against the Benjamites and d 2 Sam 21. 1. David when there was a famine in his land and others on other like occasions The ordinary course under the Law was as this here prescribed by Moses in this particular case for which there was e Lev. 16. 12. before a more generall Law so burnt offerings in which respect David gave this advice to Saul f 1 Sam. 26. 19. If the Lord have stirred thee up against me let him smell an offering g Gen. 8. 20 21 Noah therefore after that great evidence of Gods wrath the flood offered burnt offerings and it is said that The Lord smelled a sweet savour So h 2 Sam. 24. 25. David and that by the advice of a Prophet to pacifie the wrath of God manifested by a fierce Plague offered burnt offerings What burnt offerings set forth As the incense was a type of the intercession of Christ so burnt offerings of the satisfactory expiatory and propitiatory sacrifice of Christ Iesus Yea they were also visible demonstrations of mans guiltinesse For the beast laid on the altar there lay in his stead that brought it and shewed what he had deserved namely not onely to be consumed here in materiall fire but also for ever to be tormented in infernall fire and the penitents bringing of his offering was a profession of his owne guiltinesse This by the way concerning the end of those offerings which were used to pacifie Gods wrath As for the generall point that meanes used to pacifie God must be such as are warranted in two especiall respects it appeares to be most equall 1. In regard of God who is to be pacified 2. In regard of man who is to pacifie him Gods will till he himselfe reveale it is secret his counsell unsearchable For Rom. 11. 34. who hath knowne the mind of the Lord or who hath beene his counseller None therefore can tell what may please or appease him till he make it knowne of himselfe As for men Rom. 1. 21. They are vaine in their imaginations and their foolish heart is darkened How then can they of themselves invent or conceive what may be well-pleasing to the most wise God Take a view of all humane inventions whether of heathens or others and you shall find them all to be very toyes much unbeseeming Gods excellent Majesty yea such as give no satisfaction to wise men that duly observe them no nor to the inventers themselves and therefore they are still thinking of adding altering and taking away By mans inventions Gods wrath is more incensed then appeased In vaine saith the Lord Mat. 15. 9. do they worship me teaching for doctrines the commandements of men §. 28. Of sacrificing humane bloud to pacifie God In Navigat Hispan sub Car. 5. Imper. in insula Carolina mactatio hominum legitur Carthaginenses Saturno excellentiores è filijs suis sacrificabaÌ„t Diodor. Sic. lib 20. WHo can sufficiently wonder at the vaine and foolish wit of men in inventing such meanes and courses to pacifie Gods wrath as are so farre from being agreeable to his will and warrantable by his word as they are cleane contrary thereunto and in that respect must needs incense his wrath more and more The Heathen of old were wont to sacrifice children virgins men and such like kinds of humane bloud which the Iewes giving themselves over to all Heathenish idolatry learned of them For where * 2 King 16. 3. the Heathen gave their children to Molech a 1 King 11. 7. the Idoll of the Ammonites which is supposed to be Saturne b Ier. 31. 35. the Iewes also did so not withstanding that c Lev. 18. 21. the Lord had expresly forbid them so to do and d Lev. 20. 2. Pater silium tradebat sacerdotibus qui faciebant dues rogos magnos inter hos puerum traducebant Et quidam moriebantur quidam superpius manebant Si pater unum ex si ijs traduceret reli quos sire salvos patrem in om nibus oe icem putabant made a capitall law against all that should so do As for the Heathen they had their Oracles at which they used to aske counsell and take advice in all their weighty exploits and in all their difficulties and distresses as e Num. 27. 21. Iudg 20. 18. the people of God were wont to aske counsell of the Lord. The Heathen supposed that God gave counsell at those Oracles but it was the Devill himselfe who most egregiously seduced them For the Holy Ghost calleth false gods f Deut. 32. 17. 2 Chro. 11. 15. Psal 10â— 37. 1 Cor. 10. 20 Rev 9. â—0 Devils Now g Joh 8. 44. â—â—ge Euripidis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Offic. lib 3. the Devill hath beene a murtherer from the beginning and ever thirsted after mans bloud No marvell then that the counsell and advice of these oracles was that for appeasing wrath or removing calamities mans bloud should be sacrificed As of old when the Grecians were to depart after they had burnt Troy but were hindred by crosse and boisterous winds their Priest told them that their Kings daughter must be sacrificed which thereupon the foolish King suffered to be done a Ovid. Metam lib 13 sab 2. Polyxena also the daughter of Priamus and Hecuba is said to be sacrificed to appease the Ghost of Achilles b Victima vel Phabo sacra mâ—cteris ad 〈◊〉 Quam tulit à sae vo Theudalus hoste necem Ovid. in Ibin Theudatus or Theodatus King of the Bactrians is recorded to be sacrificed by Arsace King of Persia to Apollo after he had overcome him in battell c Frater ut Ancae quo sanguine debuit aras Tinxit c. Ibid. Pigmalion is said usually to sacrifice men to the gods d Vt qui Bistaniae templo caecidere Minervae Ibid The Bistans a people of Thrace made a law to sacrifice strangers to their gods e Quique Theonteae Taurica sacra Doae Ibid. Taurica Chersonesus a country in the North part of Europe now by some called Tartarica the lesse had inhabitants that also were wont to sacrifice strangers to Diana f Aut te devoveat certis Ahdera diebus Saxâ—â— devotum grandme plura petant Ibid. The men of Abdera a city of Thrace had a custome every first day of the yeare to stone a man to death and to sacrifice him to the
thus framed When a plague is begun Gods wrath is gone out But now a plague is begun Therefore c. Here are two points to be considered 1. The Substance of the reason 2. The Inference of the reason The Substance setteth out 1. The cause Wrath. 2. The effect Plague The Inference noteth out a duty to be thereupon performed which is to appease Gods wrath First of the Cause wrath amplified by the Author whence it came From the Lord. §. 41. Of the sense of these words Wrath is gone out from the Lord. THe originall word translated wrath signifieth a fervor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excanduit vehemencer fiercenesse or vehemency of anger a Hos 10. 7. The some that ariseth from the raging and beating of the sea is set out by this word It hath affinity with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— King 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum a word that signifieth to cut downe and importeth such vehemency of wrath as moves him that is angry to cut off or destroy the other Whereas the Hebrewes have sundry words to expresse distinct degrees of anger this is used to expresse the uttermost c Deut. 29. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandâ— centia seâ—â—ore Moses to set out the fiercenesse of Gods wrath useth three severall words the latter implying more then the former thus The Lord rooted them out of their land in ANGER and in WRATH and in great INDIGNATION The last of these three is the word used in this text and noteth an higher degree then the two former By this phrase d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit is gone out a manifestation thereof by an outward evidence is signified It is opposed to keeping in or hiding close and secret What things men would not have seene or knowne they keepe in What they would have seene and knowne they suffer to go out In this respect wrath is here said to go out It imports that God was so provoked as he could not keep in his wrath From the Lord or word for word e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A facie Iehovae Trem. Iun. From the face of the Lord. When a man is angry passion will soone manifest it selfe in his face by bringing bloud into it and making it hot by bending his browes by a fierce cast of the eyes and other like signes In which respect wrath is said to come from the face of a man that is in and by the face to shew it selfe Thus by a Metaphor and by resemblance to man when the Lord doth by any visible signes manifest his wrath it is said to come from his face that is as our English according to the usuall acception of the Hebrew phrase hath translated it From the Lord. The great ineffable and most proper name of God Iehovah is here expressed When matters of favor are applied Of the title Iehovah See the Churches Conquest on Exo. 17. 15. §. 72. to this name Iehovah they are much amplified thereby They are the favours of Iehovah But when wrath is attributed to him it is much aggravated The wrath of Iehovah must needs be a wrath that makes all to tremble §. 42. Of anger attributed to God Of the kinds of affections See The Saints Sacrifice on Ps 116. ver 1 §. 4. Ista verba in Scripturis posita non sunt ut aliquam Dei perturbationem significent sed quia nihil dignum de Dco dici potest propterea usque ad ca perventum est Aug. contr Adi mant c 13. What anger is in man Ira est motus naturalis concept us ex causis qui solet ad profectum pertinere Delinquentis Amb. Comment in Eph. 4. Quest. IS anger in God Answ Not properly as in a man a passion distinct from the Essence For God is a most simple and pure Essence He is all Essence There is nothing in him different from his Essence The things that are attributed unto him are spoken of him onely by way of resemblance for teaching sake to make us somewhat more distinctly conceive Gods dealing with us Anger in man is a passion whereby upon apprehension of some evill done he is stirred up to punish him that hath done it The evill that stirreth up anger is either a true evill that justly deserveth to be punished and in that respect anger is deservedly provoked as a Exo. 11. 8. Moses his anger was provoked at Pharaohs obstinacy Or only an evill in appearance or in the apprehension of him that is angry and in that respect unjustly incensed as b 1 Sam. 20. 30 Si offâ—nditur debet irosci si irascitur debet ulcisci Nam ultic fructus est irae ira debitum offeÌ„ sae Tertul advers MarcioÌ„ l. 1 Sauls anger against Ionathan Anger attributed to God setteth out his dislike of evill and his resolution to punish evill doers God can not mistake the evill at which he is at any time angry is indeed evill When any way God manifesteth his dislike and his resolution to punish he is said to be angry Thus c Rom. 1. 18. the wrath of God is revealed from heaven against all ungodlinesse that is God who is in heaven manifesteth from thence his dislike of ungodlinesse and his purpose to take vengeance thereof And because that dislike and purpose to punish useth to be manifested sometimes by threatning so to do and somtimes by putting his purpose into execution and performing it such his threatning and executing of judgement is called the anger or wrath of God Who can tell saith the King of Nineveh if God will turne away from his fierce anger By Ion 3. 9. anger he meaneth Ionahs threatning of vengeance for no punishment was then inflicted But where e Rom. 25. the Apostle saith Thou treasurest up to thy selfe wrath he meaneth judgement as is further evident by this phrase f Rom. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui infert iram God inflicteth wrath that is taketh vengcance as our English turnes it To apply these as to dislike and to purpose to punish sinners or to threaten vengeance or to execute judgement may be attributed to God so to be angry And as Gods threatning and execution of judgement is lesse or more terrible so his wrath therefore to manifest and aggravate the terrours thereof sundry Metaphors and Epithites are added thereto as g Psal 69. 24. wrathfull anger h Deut. 29 24. Heate of great anger i 2 King 23. 26 Fiercenesse of great wrath k Isa 42. 25. Fury of anger and his anger is said to l Exo 32. 11. waxe hot m Numb 11 10 to be kindled greatly n Deut. 29. 20. to smoke o 32. 22. Difference betwixt Gods anger on Saints and others to burne unto the lowest hell According to the persons with whom God is angry may his anger be distinguished 1. By reason of the flesh in his
temerè unadvisedly or rashly shal be in danger of the judgement t Ion. 4. 4. Canis est impudens ira sed lege audire discat Si suerit canis in grege tam ferus ut non obediat jubenti pastori omnia perdita sunt Sed si discit audire utilis erit contra lupos contra piratos c. Chrys ad Pop. Hom. 30. Thus was Ionah angry over-rashly and without cause Immeasurably angry are they that so exceed in passion as inwardly they are disturbed in their memory and outwardly manifest as much by outragious words and actions as Saul 1 Sam. 20. 30 33. Had Stoicks and others that hold all passions to be unbeseeming wise men well discerned betwixt the nature and corruption of passions they would easily have found out their owne mistakings For anger is as a shepheards dog which if he be not at his masters call to run or returne and do this or that may be very pernicious but if he be ordered by his master he may be very profitable against wolves and theeves §. 44. Of the matter of mourning which the provocations of Gods wrath give 2. THe maine point that Anger is in God and wrath may come from him gives great matter of humiliation in regard of the many great provocations thereof day after day We know that fire is very fierce where it finds matter to worke upon Would it not thereupon much grieve and perplexe men to see desperate fellowes in every house blowing up fire to make it catch hold on houses More desperate are impudent and impenitent sinners For no fire so fierce so fearefull as Gods wrath No such meanes to kindle and enflame fire as sin to incense Gods wrath No such danger and dammage can come by any fire as by the wrath of God Were not the patience of the Lord more then ordinary whereby the fire of his wrath is kept from flaming Ier 9. 1 2. Tu hominem quidem exacerbans amicos rogas pecuniaâ— expendis multos absumis dies accedens supplicans sive semel sive his sive millies te repulerit irritatus non recedis sed magis contendens majorem afferâ— supplicationem Deo autem omnium exacerbato oscitamus recedimus deliâ—ijs ebrietati vacamus c. Chrys ad Pop. Hom. 46. out our houses our villages our Cities our nations yea the whole world and all therein would soone be utterly consumed O let not the consideration of Gods wrath be passed over with an unrelenting heart or with dry eyes I am sure if it be well weighed and deeply layed to heart it will give just occasion to every one of us to cry out and say Oh that mine eyes were waters and mine eyes a fountaine of teares that I might weepe day and night for the many provocations of the wrath of the Lord. Oh that I had in the wildernesse a lodging of wayfairing men that I might leave my people and go from them For they are all desperately set to incense the wrath of the Lord more and more till they and all they have be brought to nought Were the terrour of the Lords wrath better knowne and believed then it is it would certainely restraine mens excesse in provoking the same and make them more carefull and diligent to pacifie it If men be incensed what paines is taken what friends are used what cost is expended what time is wasted with waiting to pacifie them If the offender be once twice yea many times rejected yet will he not give over Is any such thing done to pacifie God To aggravate this point let the Title whereby the Lord The terrour of the wrath of Iehovah See The Churches Conquest on Exo. 17. 15. §. 72. of this title IEHOVAH Prov. 19. 12. is here set forth be noted It is IEHOVAH The wrath of Iehovah that is the wrath of that great God who hath his being of himselfe who giveth being to all on whom all depend who hath power to save and to destroy who can inflict judgements that will make the stoutest to quake that can cast body and soule into hell The Wiseman saith that The Kings wrath is like the roaring of a Lyon Now consider when a Lyon hath espied his prey suppose a Lambe Kid or any such thing and runneth and roareth after it how that silly prey quaketh and trembleth The Lyon hath roared who will not be afraid Am. 3. 8. saith the Prophet Now if the wrath of a King who is but a mortall man who may soone be taken away who is not able to doe what he will be so terrible what is the wrath of the eternall almighty Iehovah The foresaid wise man saith of the foresaid wrath of a King He that provoketh him Prov. 20 2. unto anger sinneth against his owne soule meaning his temporall life But he that provoketh Iehovah unto anger sinneth indeed against his owne soule in the uttermost Horrendum est incidere in manus Dei viuentis offendere Creatorem recalcitrate Dominantis imperio qui habet potestatem corpus animam pouere in gehennam Bern Serm. in festo Mar Magd. extent that may be even against his temporall and eternall life O then to heare or to see any evidence as now we doe that wrath is gone from Iehovah how should it make us to tremble to humble our selves to fall downe upon our faces as Moses and Aaron * §. 24. Prov. 16. 14. here did and to doe all that may be to pacifie the same Where Salomon saith The wrath of a King is as messengers of death He addeth A wise man will pacifie it Let us therefore shew our selves wise and be so farre from provoking and incensing the wrath of Iehovah as we do to the uttermost what lieth in us to pacifie the same For which there are * § 27. 30. directions before prescribed §. 45. Of the sinnes which most provoke Gods wrath 3. IT is an especiall point of wisdome to take due notice of those sinnes which among others do most provoke Gods wrath that we may know when to be most humbled what to be most watchfull against and against what most to pray Gods word giveth us best direction herein Out of it I will endeavour to collect such as heretofore have exceedingly incensed him and caused him in wrath to execute fearefull judgements They are these 1. Idolatry The reason annexed to the second Commandement Pergrave crimen est idololatria Ambr. Com. ment in Col. 3. Hinc critur om nis impictas Aug de verâ— Relig cap. 37. giveth evidence against this sinne that it exceedingly provoketh Gods wrath The reason is this 1 the Lord thy God am a jealous God a Pro. 6 34. IdololatriaÌ„ saepè ac propriè Scriptura sornicationem vocat Aug. de Doct Chr. lib. 3. cap. 8. Iealousie is the rage of a man therefore he will not spare in the day of vengeance It is a passion most
properly incident to husbands stirred up against their wives and against such as steale away their wives heart and commit adultery with them But b Ezek. 23 37. Hos 2. 2. idolatry is a spirituall adultery For c Ier. 31. 32. Hos 2. 19. God is as an husband to his people that professe his name As adultery therefore is the most capitall crime that a wife can commit against an husband d Mat 5 32. thereby the matrimoniall bond is broken so idolatry against God e Iudg 5. 8. Idolaters choose other gods So they f Isa 42. 8. give Gods highest honour to others No marvell then that g Deut. 9. 19. Numb 25. 3. Iudg. 2. 13 14. the fire of Gods jealousie is inflamed against them h Deut. 6. 14 15. This motive against idolatry doth Moses much presse 2. Prophanation of sacred things and times i Ezek. 43. 8. The Prophet expresly noteth this to be an especiall cause that provoked God to consume his people in his anger k Neh. 13. 18. Ye bring saith Nehemiah more wrath upon Israel by prophaning the Sabboth Sacred times places and ordinances are in speciall manner for the honour of God To prophane them is an high dishonour to God Iust cause there is therefore for God to be angry with such 3. Pollution of profession as when Professours of the true Religion mixe themselves with prophane persons and joyne themselves with them in mariage society amity confederacy c. Yea and every way fashion themselves like to them in speech in gesture in apparell in pastimes c. l Gen. 6. 3. This so incensed Gods wrath against the old world as he swept them all away with a floud m 2 Chro. 19. 2 Wrath is said to come upon Iehosaphat from the Lord for this very thing n Deut. 7 4. Rev. 14 9 10. By feare of Gods wrath Gods people is oft deterred from all such commixtion Profession of Gods name is a sacred Rom. 2. 24. thing it engageth God and bringeth him to a part or a side o Ezek. 36. 20. By polluting it his sacred name is blasphemed 4. Ingratitude or a dis-respecting despising and vilifying of Gods mercies favours and blessings Thus p Numb 11 6 10. The anger of the Lord was kindled greatly against Israel for their light account of Manna And q Deut 32. 18 19. he abhorred them because they were unmindfull of the rocke that begat them and had forgotten God that formed them Ingratitude is a sinne hatefull Ingratitudinem prorsus odit ani ma mea Peremp toria siquidem res est ingratitudo hostis gratiae inimica salutis Nhilita dâ—splicet Deo c. Bern deEvang 7. Panum Serm 2. to God and man It makes God repent him of the kindnesse he hath done and thereupon to alter his mind and to turne favour into fury On this ground r 1 Sam. 15. 11. it repented God that he had set up Saul to be King And s 16. 14. The spirit of the Lord departed from Saul and an evill spirit from the Lord troubled him t Psal 95. 10 11. By Israels ingratitude God was provoked in wrath to sweare that they should not enter into his rest u 2 Chro. 32. 25. Hezekiah rendred not againe according to the benefit done unto him but his heart was lifted up therefore there was wrath upon him c. 5. Magistrates abuse of their authority x Hos 5. 10. The Princes of Iudah were like them that remove the bound therefore I will powre out my wrath upon them saith the Lord. y 2 King 23. 26. The Lord turned not from the fiercenesse of his great wrath wherewith his wrath was kindled against Iudah because of all the provocations that Manasheh had provoked him withall z Psal 82. 6. 2 Chro. 19. 6. Magistrates are on earth as Gods they beare his image stand in his roome are to execute his judgements By their abuse of their authority God is highly dishonored and his image disgraced so as he can not but manifest his indignation against such 6. Ministers perverting their function and that by encouraging and emboldening the wicked and by discouraging and discountenancing the upright a Ezek. 13. 12 13. The Prophet thus in the name of the Lord denounceth Gods wrath against such Ministers as build up their wall with untempered morter Quia laeâ—ati estis in ruina servsrum meorum cadem persecutio contra vos quoque venict c. Hier. Comment in Abd. I will even rent it with a stormy wind in my fury and there shal be an over-flowing shower in mine anger and great hailestones in my fury to consume it Take instance of the fearefull effects of Gods wrath against b 1 Sam. 2. 29 c. 3. 12 c. Elies house c 2 Cor. 5. 20. Ministers also of Gods Word do in another kind beare Gods image stand in his roome and are instructed with his counsels By their perverting therefore of their function God is much dishonoured and his wrath must needs be much incensed 7. Inhumanity or trampling on such as are cast downe d Ezek. 35. 5 11. Thus did Edom on Israel they executed cruelty on them in the time of their calamity Therefore as I live saith the Lord I will do even according to thine anger c. On such a ground the Lord also thus in wrath menaceth the Heathen e Zac. 1. 15. I am sore displeased at the Heathen that are at ease for I was but a little displeased and they helped forward the affliction f 2 Chro. 28. 6. 7 c. Pekah a King of Israel having slaine many of the children of Iudah the children of Israel tooke of all sorts even women and children 200000 to cary them away captives But a Prophet of the Lord restrained their fury by this speech Deliver the captives againe for the fierce wrath of the Lord is upon you Such inhumanity as it is in it self a most odious vice so more then most odious in his sight who is a God of pitty and compassion g Psal 69. 21 24. To them therfore against such as in thirst gave vineger to drinke he thus cryeth Powre out thine indignation upon them and let thy wrathfull anger take hold of them 8. Conspiracy and joynt consent of all sorts in all manner of sinnes h Ier. 32. 31 32. This City saith the Lord of Ierusalem hath beene to me a provocation of mine anger and of my fury c. Because of all the evill which they have done to provoke me to anger they their Kings their Princes their Priests and their Prophets and the men of Iudah and inhabitants of Ierusalem And in another Prophet to like purpose thus saith the Lord i Ezek. 22. 30 31. I sought for a man among them that should make up the hedge and stand in the gap before me for the land
that I should not destory it but I found none Therfore have I powred out mine indignation upon them I have consumed them with the fire of my wrath k Gen. 18. 24 c. The integrity of some though but a few among many wicked is a meanes to with-hold the wrath of him who will not slay the righteous with the wicked But when there is none to stand in the gap how should his wrath be stayed 9. Obstinacy when men will not be reclaimed but hate to be reformed This provoked God to say to his owne Sicut obdurata corpora dura non obsequuntur manibus medicorum sic animae obdurate non obsequuntur verbo Dei Chrys in Heb. 3. Hom. 6. people l Ezek. 20. 21. I would powre out my fury upon them to accomplish mine anger against them Obstinacy m Isa 5. 24 25. after God hath given his Law and Word to his people and given n Numb 16. 32 35. former evidences of his wrath against them most incenseth Divine fury o 2 Chr. 36. 16. Peccantes non dolere magis Deum indignari facit irasci quam peccare Chrys ad Pop. Hom. â—6 Cui deest fiducia januam sibi rest piscendi semolobfirmavit ad curriculum aditum interclusit Chrys pri par ad Theod. laps They mocked the messengers of God and despised his words and mis-used his Prophets untill the wrath of the Lord arose against his people till there was no remedy Not to be moved with sinne more incenseth God then to sinne 10. Infidelity By this men put away the only means of quenching the fire of Gods wrath Christ his bloud his intercession p Ioh 3. 36. See more of this sinne in The whole armour of God on Ephes 6. 16. Treat 2. Part 6. §. 34. He that believeth not the Son shall not see life but the wrath of God abideth on him This sinne is directly against the Gospell against the mercy truth power and other like attributes of God q Numb 20. 12 Deut 3 26. Mafignus nihil non tentat quo nobis dissidentem cogitationem inserat Chrys prior Par. ad Theod. For this was God angry even with Moses and suffered him not to enter into the land of promise The evill one every way assayes to worke dissidence in men Thus dealt he with Adam and prevailed Gen. 3. 1. Thus dealt he with Christ but nought availed Mat. 4. 3 4. 11. Impenitency To such an one saith the Apostle r Rom. 2. 5. De nulla re sic irascitur Deus quemodo si peccator superbiat erectus ac rigidus non sera tur in sletum nec misericordiam postulet pro delicto Hier. Comment l. 3. in Eph. 5. After thine hardnesse and impenitent heart thou treasurest up unto thy selfe wrath against the day of wrath Great is that mercy that by the Gospell is offered to sinners That thereby God may not be thought to boulster up sinners Repentance is required Therefore he that came to save sinners saith s Mat. 9. 13. Impoenitentia est delietum maximum blasphemia irremissibi lis Bern. super Cant. Serm. 38. I am come to call sinners to repentance To live under the Gospell of Christ and to live in sinne is to pervert the end of Christs comming to abuse mercy to scandalize the Word of grace What then can be expected of such but wrath Iustly may it be accounted the greatest sinne 12. Apostasie By this men withdraw themselves from God t Heb. 10. 38. In them therefore God can have no pleasure They depart from the comfortable sun-shine of his mercy and cast themselves into the scalding heat of his wrath Moses foretelling the fearefull judgements which should befall the Israelites as evidences and effects of Gods wrath sheweth that every one could tell the cause thereof For when all nations should aske u Deut. 29. 24 25. Discedens a Domino salutem haberenon potest Ambr. in Psal 118. Serm. 15. Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger Then men shall say because they have forsaken the covenant of the Lord c. Apostates disgrace the Religion and profession whence they fall offend the faithfull Professours thereof grieve the good Spirit of God and open the mouthes of the enemies of the Gospell against their Profession and so give great cause of wrath Yea departing away from God who is the Lord of life they cannot have salvation §. 46. Of the causes of Gods wrath among us THat it may appeare what just cause the Lord hath to powre out the vials of his wrath among us it wil be a seasonable taske to take a view of our owne times and to observe whether the forenamed sinnes may be found among us For too too truly it may now be said of this Land of this City There is wrath gone out from the Lord the Plague is begun In prosecuting this taske I will follow the order before Sinnes provoking Gods anger rise among us As 1. Idolatry propounded and bring those sinnes which have been proved formerly to have provoked Gods wrath to our times 1. For idolatry though the bright light of the Gospell hath for * Since the 17 of Nov. 1558. many yeares dispelled the thicke cloud of Popery a detestable idolatry yet in many places that cloud gathereth and thickneth againe I pray God it increase not as a 1 Kin. 18. 44. that cloud which Eliahs servant espied which though at first it were but a little one like a mans hand yet it grew to cover the whole skie and to cause much raine Too many seducers are among us too great countenance is given to them We Ministers have need to inculcate this Apostolicall prohibition b 1 Cor. 10. 14. Flee from idolatry 2. For prophanation of holy things and times he is blind 2. Prosanation that discerneth it not he himselfe is too prophane that is not in his righteous soule vexed thereat Prayer preaching Sacraments are altogether neglected or very carelesly observed As for the Lords Day it is in many places by many Persons made the Devils day It is not only in act prophaned but the profanation therof too much countenanced justified 3. For Pollution of profession what advantage is thereby 3. Pollution of Profession given to our adversaries Thence they take occasion of upbraiding to us our reformation Yea the prophane among us are hereby justified For many Professours are every way as lewde and licentious as they as vaine in their attire as corrupt in their speeches as wanton in their gesture as deceitfull in their dealing as uncharitable in their censures as unmercifull to the poore c. 4. For ungratefull vilifying Gods mercies I thinke our 4. Ingratitude people exceed therein the Israelites that dwelt in the wildernesse Heavenly Manna the Word of life that plentifully falleth among us is by superstitious
importeth an infectious mortall disease otherwise stiled pestilence Our English word plague seemeth to be taken from the e Plaga Latine and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke in both which languages it is usually put for a stroake a blow a stripe a wound c. Figuratively therefore a speciall put for the generall it signifieth the pestilence In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Deut. 28. 59. other words to set out that disease which we commonly call the plague and that as generall as this properly signifying stroakes and scourgings so as they all imply that a plague is an extraordinary stroake or scourge of God Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum duplici segol a word that is more properly put for the plague which our English doth commonly translate pestilence It is the word that God used when he offered to David the choice of one of these three judgements Sword Famine Pestilence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis quia multi caaem evertuntur The roote from whence this word is derived signifieth to overthrow or destroy And experience sheweth that by the plague many are destroyed k Sic Latinè pestis quia pessundat In Latine pestis importeth as much whence the Scots call this sicknesse the pest l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum The Greeke word also intendeth the like This latter word pestilence is more restrained to one kind of disease then the former translated plague Every pestilence is a plague because it is an extraordinary stroak and judgement of God But every plague is not a pestilence for all the plagues of Egypt were not pestilences As for the plague here mentioned though it be not expressed under m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence yet was it questionlesse a pestilence For 1. n 2 Sam. 24. 21 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes 2. It was infectious which was one reason why o Numb 16. 48 Aaron stood betwixt the dead and the living that he might keepe the living from being infected by the dead 3. It was extraordinarily mortall For p Numb 16. 49. in a short space there died of it 14700. Quest If so many died how is it said that the plague is begun Answ In the very beginning of the plague on a sudden so many were destroyed even as at once Thus in a very short time on a sudden there were found 185000 dead in the Campe of the Assyrians lying in siege against Ierusalem In these words The plague is begun is an effect of Gods wrath More particularly we may observe 1. The Matter propounded The plague 2. The Manner of expressing it is begun Hence arise two observations I. A plague is an evidence of Gods wrath II. God can make the beginning of a judgement terrible The connexion of these two clauses There is wrath gone out from the Lord The plague is begun give proofe of the former This intimation of the beginning of the plague Aarons speed in offering incense the vertue of that speed that the plague was stayed and yet 14700 to be dead gives evidence to the latter observation §. 48. Of a plague as an effect of Gods wrath I. * See §. 47. Indignationem Dei pestilentia subsequitur Hieron Comment in Isay lib. 4. cap. 19. A Plague is an evidence of Gods wrath The plague which upon Davids numbring the people was inflicted on Israel is expresly noted to be an effect of Gods wrath For first it is said for demonstration of the cause of that judgement that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel and againe that b 1 Chro. 21. 7. God was displeased with Davids numbring the people and Therefore he smote Israel c Deu. 32. 22 23. Where God saith Fire is kindled in my wrath he addeth as an effect thereof I will send plagues among them d Ezek. 5. 16 17 There are three arrowes of Gods wrath mentioned in Scripture and the plague is one of these The other two are sword and famine Generall and extraordinary judgements are such as alway come from the wrath of God Instance the judgements which were inflicted on the Israelites in the wildernesse They were generall as in handling the next doctrine we shall shew and extraordinary as the severall kinds of them do shew And they are oft noted to come from the wrath of the Lord e Numb 11. 1. The Lords anger was kindled and the fire of the Lord burnt among them and consumed them f 33. The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague g 25. 4. The anger of the Lord was kindled against Israel and the Lord said unto Moses take all the heads of the people and hang them up c. But not to insist on more particulars the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them h Psal 106. 40. A plague is generall and extraordinary The wrath of the Lord was kindled against his people insomuch that he abhorred his owne inheritance Now experience sheweth that a plague is both a generall and an extraordinary judgement Generall it is for it useth to spread farre and neare from person to person from house to house from street to street from towne to towne from city to city and it taketh away all of all sorts young old male female weake strong meane ones great ones c. Extraordinary it is because the immediate hand of God in sending it in increasing it in lessening it in taking it away is more conspicuously discerned then in other judgements It is observable to this purpose that when David chose the plague he thus expresseth his mind i 2 Sam. 24. 14. Let us fall now into the hand of the Lord. §. 49. Of afflictions as effects of wrath or love Quest ARe not diseases and other kinds of judgements somtimes sent for triall and for other like ends which are demonstrations of the wisdome love and care of God towards his people as well as in wrath and vengeance to destroy them Answ We must distinguish 1. Betwixt particular or private afflictions and general or publike 2. Betwixt kinds of publike and generall afflictions 3. Betwixt the persons on whom calamities are brought being of different dispositions though they be mixed together in the same place for co-habition 4.
Betwixt the cause of a judgement and the effect and fruit of it 1. Particular and private afflictions are oft in love by reason of Gods wise and tender care over his children inflicted on them a Heb. 12. 6. For whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And b 10. See the profitable ends of afflictions in The whole armour of God on Eph. 6. 11. §. 2. Eph. 6. 15. §. 13. God chasteneth us for our profit But we read not of any publike and generall judgement which came not from the wrath of God Many instances of the affirmative that they were effects of wrath were given before and the Scripture affoordeth many more but not one to the contrary 2. There are common calamities that fall on all of all sorts and there are other more speciall that are intended onely against professours of the true Religion as persecutions made by enemies of the Gospell c 1 Pet. 4. 12 13 These may be for triall to their honour that suffer But a plague is not of that kind 3. When publike and generall judgements come from wrath against sinfull nations cities and other societies there may be some righteous ones mixed among those wicked ones and by reason of that mixture they may taste of the bitternesse of that cup that is given to the wicked to drinke Yet the Lord can so sanctifie that See §. 15. Sive famen sive bellum sive aliud quodcunque molestum inducat Deus ex benignitate multa dilectione hoc efficit Chrys ad Pop Hom. 7. common judgement to the Saints that partake thereof as that which is an effect of wrath to others may be a fruit of Gods love to them Thus a plague may be sent in wrath against a society and yet therein Gods love be manifested to his Saints either in preserving them from it or taking them by it to heaven In relation to such persons we may truly say that whether God send famine or war or any other trouble he doth it of his goodnesse and love 4. A judgement may at first be in wrath inflicted and yet upon the sense of the smart thereof people may be so humbled and brought to such repentance as the nature of that judgement be altered and prove to be an evidence of Gods love Yea such reformation may be wrought thereby as that calamity though generall and extraordinary prove very profitable and an evidence of Gods fatherly care over such a people whom he hath so purged e 2 Chro. 33. 11 c. Instance that fearefull judgement that was laid on Israel in Manassehs time This latter fruit of Gods love maketh not against the former evidence of his wrath For on such occasions God is said to repent him of the evill which he hath sent He was angry but his anger is turned into favour The conclusion then remaineth true that a plague as first sent to a people is an evidence of Gods wrath §. 50. Of the duties to be done when a plague is begun A Plague being an effect of Gods wrath for staying the plague meanes for pacifying Gods wrath must be used So did David He humbled himselfe confessed his sinne and that with a penitent heart and offered sacrifice to God Apply to this judgement of a plague the directions a § 4 5 6 10. before given And because Moses giveth here a direction when this plague begun be carefull betimes even at the beginning of a plague to seeke to asswage Gods anger Hereof also b § 30. before And that ye may be the more conscionable herein know that plagues come not by chance come not by any ordinary course and meanes They come from Gods wrath Let the directions therefore before given for pacifying Gods wrath be rather observed then any physicall directions I denie not but that they are lawfull needfull usefull But this which I speake of is more lawfull needfull and usefull All other without this is nothing at all In all diseases Gods helpe is especially to be sought It was Asa his fault that c 2 Chro. 16. 12 In his disease he sought not to the Lord but to the Physitians If in all diseases most of all in this that is such an immediate effect of Gods wrath The Lord is to be sought unto And so much the rather because the plague among other evidences of Gods wrath is a most fearefull one as * §. 71. 72. hereafter is shewed §. 51. Of the terrour of the beginning of Gods judgements II. * See § 47. GOD can make the beginning of a judgement terrible I denie not but that the Lord doth oft times begin very mildly and gently as he dealt with the Israelites in the wildernesse bringing them a Exo 15. 23. to bitter waters making them to feele b 16. 3. the want of bread and c 17. 1. water not starving them and d Deut. 25. 18. suffering Amalek to smite the hindmost of them to try if they would learne to cleave close vnto the Lord. But afterwards his stroaks were more heavy upon them Yet he can and oft doth make the beginning of his judgements very terrible At the first raising of the floud to drowne the world e Gen. 7. 11. All the fountaines of the great deepe were broken up and the windowes of heaven Was it not a terrible sight to behold the waters fall downe from heaven and rise up out of the earth so fast as they did Immediately upon the f Gen. 19. 23 24. Sunnes rising on the earth the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven How fearefull a spectacle was that even at the first sight thereof The Egyptian plagues give also evidence hereof So doth the drowning of Pharaoh and his hoste in the red sea For while they confidently pursued the Israelites supposing to get over as safe as the g Exo. 14. 24 25 Israelites did on a sudden The hoste of the Egyptians was troubled and their chariot wheeles taken off In a word stormes so arose and waters so fell upon them as they were all soone drowned Such were many of Gods judgements in the wildernesse Such h 2 King 19. 35 the destruction of the Campe of the Assyrians Such i Luke 13. 1 4 their death Whose bloud Pilate mingled with their sacrifices and theirs on whom the tower of Siloe fell and k Act. 12. 23. Herods and many other like judgements Gods almighty power makes his judgements to be very terrible His infinite wisdome makes him know when it is fit at the first and in the beginning to manifest his terrour answerably he doth so For in wisdome he ordereth all his actions and that so as may most make to the glory of his name Herein l Eph. 3. 10. his wisdome is manifested to be manifold in that he can sometimes by degrees encreasing his judgements and
commandements even the obedience of such as think highly of that they have done Instance Sauls obedience He it seemes was well conceited of his obedience when he met Samuel with this congratulation a 1 Sam. 15. 13. Blessed be thou of the Lord I have performed the comman dement of the Lord. Yet Samuel challengeth him of b 19. disobedience and of c 23. rebellion Saul performed the d 3. substance of Gods charge for he e 7. smote the Amalakites But he failed in the f 3. extent of that charge he did not utterly destroy all that they had he g 15. spared the best of the sheepe and of the oxen This tooke away the glory comfort and benefit of his generall obedience His reward was the reward of rebellion h 1 Sam. 15. 23. It cost him his kingdome Gods indignation against failing in such things as foolish man may count circumstances is manifested in the example of that i 1 King 13. 1 c. Man of God which was sent to Ieroboam He faithfully delivered his whole message and though the King invited him to tarry and refresh himselfe yet he would not because the Lord had forbidden him so to do Yet because afterwards he believed another Prophet against that part of Gods charge and went back with him to eat and to drink in his house it cost him his life a Lion met him and slew him Both the substance and circumstances of a charge are grounded on the same authority To faile in either of them is to transgresse his will that enjoyned the one as well as the other No marvell then that the doing of one be blemished by omitting the other §. 56. Of due respect to every branch of that which is given us in charge 2. IT behoveth us wisely and heedfully to take due and diligent notice of every charge that is given us in charge of the particular branches thereof and of all the circumstances appertaining thereto that by a conscionable observation of them all we may shew our selves a Heb. 3. 2. faithfull to him that hath appointed us as God saith of Moses b Numb 12. 7. He was faithfull in all mine house This is honourable to him that giveth the charge to be in every part and particle thereof obeyed This therefore will also be acceptable to him In which respects it cannot but be very comfortable and advantageable to the party himselfe that performeth the obedience This was it wherewith Hezekiah comforted himselfe on his sicke Isa 38. 3. bed and whereby he was emboldened to call upon God even to reverse that sentence of death which he had given out against him For the perfect heart which he mentioned in his prayer was that impartiall respect which he had to every thing given him in charge by the Lord. A perfect heart in Scripture phrase is an entire heart or the whole heart And that heart which hath respect to the whole will of God so farre as it is made knowne unto him is most properly the whole heart If any object that a perfect heart implieth a sincere heart I answer that an especiall point of sincerity consisteth in the fore-said intirenesse §. 57. Of speed in relieving the distressed III. * Sec §. 52. HAste must be made to relieve such as are in distresse When a Gen. 14. 15. Abraham heard that his brother Lot was taken by the enemies he quickly gathered an army together before the enemy could escape and not tarying for day light marched by night It appeareth that b 1 Sam. 11. 11. Saul did so for the succour of Iabesh Gilead For he came into the middest of the hoste of the enemies in the morning watch so as he must needs march in the night time When the Shunemite saw her sonne to be dead but withall was perswaded that by the Prophet Elisha he might be restored to life she saith to her husband c 2 King 4. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curram Send with me I pray thee one of the young men and one of the asses that I may RVN to the Man of God d Ioh 4. 49. The noble man that said to Christ Sir come downe ere my child die intended that he should make all the haste he could So did he that said e Mar. 9. 22. If thou caust do any thing have compassion on us and helpe us f Luk. 15. 20. Thus the Father of the Prodigall seeing his sonne afarre off ragged and ragged He had compassion and RAN and fell on his necke Thus will succour intended come the more seasonably thus may it be the more profitable and beneficiall By making haste much danger which delaying and putting off helpe causeth is oft prevented This both Martha and Ioh 11. 21. 32. Mary intended when they said to Iesus Lord if thou hadst beene here my brother had not died If Christ could only have healed the sick and not also have raised the dead that which they said had beene to purpose §. 58. Of the danger of delaying succour 1. GReat is the inhumanity of them that put off opportunities of affoording succour to such as are in distresse It is directly against the rule of charity that is so affected with a brothers misery as it will not suffer him to lie therein a moment beyond the time that it is able to release him The wise-man expresly forbiddeth all delay in shewing mercy saying Say not to thy neighbour Goe and come againe and to morrow I will give when thou hast it by Pro. 3. 28. thee Good purposes are oft times brought to nought by such delayes For at first sight or other knowledge of ones misery the bowels of another are moved and thereat he purposeth to affoord him that is in misery the best helpe he can But by putting it off for that present his compassion is cooled and his purpose thereupon altered and so no succour affoorded Yea by delaying helpe though the purpose of doing ones best for helpe remaine helpe may come too late as a pardon when the malefactour is hang'd and a medicine when the patient is past recovery To this purpose tends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hector apud Eurip in Rheso this proverbe It is too late to shut the stable doore when the steed is stollen It was worthily said of him who said I scorne to offer helpe too late §. 59. Of speedy succour 2. THat we may manifest our true desire of relieving our brothers necessity according to our ability let us take the opportunity which by the Divine providence is offered unto us and upon the first notice of need run and make all the speed we can to helpe Thus shall we shew our selves like unto God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a currendo Plato in Crat. Macros l 1. Saturn c. 13. The ancient Grecians gave God his name from that Divine property of running to helpe c Mat.
typified the true Of Christs intercession See §. 38. and great High-Priest the Lord Iesus Christ our Mediatour who stands betwixt us and the destroying wrath of God This phrase betweene the living and the dead sheweth that the dead fell among the living so as the living were in great danger of death Hereupon it is inferred that the plague was stayed The word translated stayed properly signifieth to shut or hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit in a thing so as it cannot come forth It is oft put for a Gen. 16 2. 20 18. Pro 10. 16. closing up a womans wombe so as no child can come from thence And for b 2 Chro 7. 13. 1 King 8. 35. shutting up or closing the heavens so as they cannot send downe raine and c Ier. 20. 9. for fast holding in of fire so as it cannot breake forth All these applications of the word do imply that the Lord by a strong hand held this plague which was as a devouring beast desirous to devoure more had more that it should do no more hurt We have here in this Verse The efficacy of the meanes which Aaron used Two points are particularly expressed 1. The Manner of using the meanes He stood betweene the dead and the living 2. The Effect thereof The plague was stayed The mention of the living in the former part for whose preservation Aaron stood betweene them and the dead giveth us to understand that I. Meanes is to be used for preservation of the living The mixture of the dead with the living implied by Aarons care to stand betweene them shewes that the living were in great hazzard of death even in regard of humane meanes in a desperate case and doth us further to wit that II. Meanes must be used in most desperate distresses The latter part which declareth the Effect of the meanes as it hath relation to the meanes used giveth instance that III. Warrantable meanes rightly used proove effectuall As the said effect of staying the plague hath relation to God to whom the incense was offered up and by whom that effect was brought to passe it giveth proofe that IIII. God hath an absolute power over plagues As he sent this plague whereof * See §. 48. before so he pulls backe and restraines this plague he so closeth the mouth of this devouring beast as it can destroy no more he so shutteth up and fast tieth this mad dog as it cannot bite one more §. 65. Of using meanes to preserve the living I. * See §. 64. MEanes must be used for preservation of the living a Exo. 32. 28 c. After that three thousand of those that came out of Egypt were slaine for worshipping the golden calfe that Aaron made Moses goeth up againe to the mount to pray for their preservation who were remaining b 2 Sam. 24. 17. So David for those who were reserved after that seventy thousand were destroyed with a pestilence This was it which c Isa 37. 4. Hezekiah desired Isayah to doe Lift up thy prayer for the remnant that is left d Ier. 42. 2. and which the remainder of the people after the captivity desired Ieremiah to do Pray for all this remnant While men live if they have sinned they may repent Benefits of life Eccl 7. 2. The living will lay things to heart While they live they may use the gifts and abilities of minde or body which God hath given them to the honour of God and to their owne and others good while they live they may increase in the good things they have they may also attaine unto more while they live they may make sure to themselves the eternall salvation of their soules Life is the time of receiving all needfull grace and f Gal. 6. 10. of doing all manner of good It is g Ioh. 9. 4. the day wherein men may work h Isa 38. 18 19 The living the living he shall praise thee O Lord. The grave cannot praise thee death can not celebrate thee they that go downe into the pit cannot hope for thy truth i Eccl. 9. 10. There is no worke nor device nor knowledge nor wisdome in the grave In these respects true is this proverbe A living dog is better then a dead lion How foolish how impious how sacrilegious are they See more against praying for the dead in The whole armor of God on Eph. 6. 18 §. 39 40 c. that spend this sweet incense of prayer in vaine as all they do that offer it up for the dead If it were useful for the dead why did Aaron stand betwixt the living and the dead Why did he make a difference betwixt them Why did he not offer in cense for the dead as well as for the living As we desire to make prayer acceptable to God comfortable to our owne soules and profitable to others let us powre them forth for those of whom there may be some hope and those are only the living k 2 Sam. 12. 22. While the child was yet alive saith David I facted and wept For these even for all sorts of these in health in sicknesse in safety in danger while they are young well growne or old in what case soever of what state soever they be and for obtaining of what good soever may be needfull for them and for deliverance from what evill soever they are subject unto we may we must pray §. 66. Of using meanes in desperate cases II. * See §. 64. MEanes must be used in most desperate distresses This is especially to be understood of spirituall meanes whereby immediately and directly helpe is sought of God who can helpe in such cases as men can see no hope of helpe therein Physitians may see good ground to give over a patient knowing that according to the ordinary course of nature all the meanes that they can use will do no good But a Christian must never cease to use the spirituall Catholicon that generall remedy which is fit for any malady prayer Note the instances given in the former Section and you shall find Moses Davids Isayahs Ieremiahs prayers to be made in desperate cases a 2 Sam. 12. 16. Dauids child was questionlesse in mans eye past recovery when he fasted and lay all night upon the earth and besought God for it Much more past recovery was b Isa 38. 1 2. Hezekiah when God sent him this message Thou shalt die and not live yet he prayed unto the Lord and was heard The cases of many that came to Christ for cure in the dayes of his flesh were very desperate yet found they helpe Among other c Mar 5. 25. A woman which had an issue of bloud twelve yeares and had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse came to Christ and was cured So d
Luk. 13. 11. The woman whom Satan had bound eighteene yeares So e Ioh. 5. 5. the man which had an infirmity thirty and eight yeares So sundry Lepers Demoniacks men women and children at point of death and many others visited with incurable maladies Divine power is not limited with any naturall bounds it is not restrained in that compasse which is prescribed to creatures It can affoord succour when creatures may think no succour can be affoorded Instance the remedy which God affoorded to man after his fall Yea when men may thinke the Divine wrath to be implacably incensed there may be thoughts of mercy in God After the Lord had drowned the world He smelled a sweet Gen. 8. 21. savour and said in his heart I will not againe curse the ground After he had threatned to dis-inherit Israel Moses praying for them he said I have pardoned according to thy word Num. 14. 20. What encouragement have we now to continue our instant prayer to God for staying this plague that now so rageth among us What though it increase hundreds every weeke f Isa 59 1. Behold the Lords hand is not shortned that it cannot save nor his eare heavy that it cannot heare Though g 2 Chro 20 12 we know what to do yet let our eyes be upon the Lord. Many thousands are fallen dead before us yet are there many living among us Christ our true Aaron our true and great High-Priest he standeth betwixt the living and the dead He by his intercession will pacifie the wrath of his father and procure his favour for the living Only as they who were stung with fiery serpents looked on the Brasen Serpent so let us with the eye of faith looke on Iesus on high at the right hand of his Father Let not the multitudes of them that are dead nor the present raging of this plague too much daunt us let us continue to offer up our incense to God and expect his time for deliverance and deliverance in his time To encourage us the more hereunto let the next point be well noted §. 67. Of the efficacy of right meanes III. * See §. 64. Legimus Aaron adversum ignem Israelis populum devorantem occurrisse stetisse medium opposuisse murumpro salute pòpuli c. Sicut enim murus hosti opponitur adversario occurri solet ex adverso contraque venien tiâ—ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 VVArrantable meanes rightly used proove effectuall This might be exemplified by all those extraordinary meanes which in Scripture are recorded to be prescribed or otherwise warranted by God But to insist only on such ordinary meanes as are warranted to us and to the whole Church of God in all ages take a view of the prayers which Saints from time to time have made unto God for obtaining good things and for removing evils yea of their fastings of their teares of their manifold humbling of themselves and you shall find them ever to have beene effectuall if they have been rightly used as I have a See The whole armour of God on Eph. 6. 18 § 20 21 22 c 97 104. elsewhere more fully declared Gods power wisdome truth and other like attributes are engaged in the meanes which he himselfe doth warrant If they being rightly used should faile in their efficacy he that hath ordained them might be thought improvident in choosing such means or impotent and unable to bring what he intended to effect or unfaithfull and carelesse in making that good to his people which by his Word he hath made them expect But farre are all such things from God All things therefore ordained by him shall assuredly be effectuall to effect that for which hee hath ordained them if at least there be not a failing on mans part in the right manner of using them For we may confidently think and say that where warrantable meanes have failed of their efficacy the fault hath beene in mans using them amisse An Apostle hath taught us so to avouch For saith he Ye aske and receive Iam. 4. 3. not because ye aske amisse Be wise now in observing what meanes God hath warranted for effecting any thing that we desire and also what circumstances he hath prescribed for the right manner of using them Be conscionable carefull so to use those means and then in faith depend on God for his blessing For thus doing take a few instances 1. c See The whole armour of God on Eph. 6 16 § 19 God hath sanctified the Ministry of his Word for What meanes God hath sanctified How to be used breeding and increasing faith and other needfull Christian graces Frequent therefore the Ministry of the Word attend to it reverently mixe faith with thy hearing and unto all adde obedience thereunto 2. d See there also § 66. The Sacraments are ordained to seale up Gods promises for further strengthening of our faith Take order therfore for your children in due order according to the direction of Gods Word to be baptized And believe the extent of these promises c Gen 17. 17. I wil be a God to thee to thy seed after thee d Psal 112. 2. The generation of the upright shal be blessed e Act. 2. 39. The promise is to you and to your children f 1 Cor. 7. 14. Your children are holy And as for the other Sacrament make conscience of a frequent participation thereof But see that you examine your selves and so eat of that bread and drink of that cup. 3. e See The whole armour of God on Eph. 6. 18. §. 20. Prayer is a prescribed meanes for obtaining divine benediction on every thing that we take in hand Pray therefore continually lift up pure hands without wrath pray in saith 4. f Ibid. §. 104. In extraordinary cases prayer is to be sharpned with fasting Therefore pray and fast In your fasts humble your soules as well as your bodies make confession of your sinnes and renew your repentance 5. g Ibid. § 112. Vowes are warranted for binding us the more firmly to duty and restraining us more straightly from sinne Vow therefore in truth righteousnesse and judgement Vow with an unalterable resolution to performe what you vow §. 68. Of Gods power over plagues IIII. * See §. 64. GOD hath an absolute power over plagues Suddenly as soone as he will he can restraine them and keepe them from devouring any more As he can say to the sea Hitherto shalt thou come and no further and here shall thy proud waves be stayed so can be say to the Iob 38. 11. pestilence So long shalt thou continue and no longer so many shalt thou destroy and no more b 2 Sam. 24. 13 15 25. Did not the Lord before hand threaten to send a plague upon Israel in Davids time three dayes and answerably it continued till the time
evidence that II. God can many wayes destroy men By causing the earth to open it selfe he destroyed some by fire he consumed others yet besides these 14700. die of a plague The manner of expressing the former judgements by relation to Korah thus in the matter of Korah giveth proofe that III. The bloud of accessaries lieth upon the principalls Korahs matter was the peoples death In that others died about that matter it further giveth instance that IIII. Accessaries make themselves liable to the judgement that falleth on the principall §. 70. Of a plagues devouring I. * See §. 69. A Plague can quickly destroy a multitude Here within lesse then a day 14700. are destroyed by a plague There is mention made before this of a plague which though the precise number of them that died be not expressed may be thought to have destroyed as many as this plague for it is said that a Numb 11. 33. The Lord smote the people with a very great plague After these but before they went out of the wildernesse at one time there b 259. died in a plague 24000. c 2 Sam 24. 15. In Davids time there died within the space of three dayes almost three times 24000 of a plague viz. 70000. d 2 King 19. 35 In Hezekiahs time when Sennacherib came against Ierusalem there died of a plague in one night more then twice as many of the hoste of Sennacherib as did of all Israel in the foresaid three dayes viz. 185000. Other histories relate very great destructions caused by plagues Thucydides maketh mention of a plague that began at Lib. 2 Belli Pelopon anno secundo Ethiopia fell downe into Egypt and Afrique and into the greatest part of Persia and invaded Athens on a sudden where dying men lay tumbling one upon another Their Temples were filled with the dead Lawes of funerals were broken every one burying where he could find roome And while fires were made to burne some dead corps others were brought and cast thereinto Eusebius recordeth a plague at Alexandria which made Ecclesiast Hist lib. 7. cap. 21. every man to howle thorow the City by reason of the multitude of dead corps which daily fell There was not an house where no course was found And the Heathen there left their dead unburied to be devoured of dogs At Rome when Camillus died there died ten thousand Heurm de peste cap. 1. every day of the plague And under Vespasian and Commodus Emperours two thousand were every day taken away with that infectious disease Vnder Iustinian a plague with such violence fell upon Bizantium and the bordering places as every day there died Alsted in Thesaur Chronol Mirab. Dei an 547. Idem Ibid. an 729. Idem Ibid. an 1348. five thousand and some dayes ten thousand At Constantinople a plague swept away three hundred thousand persons Vnder Charles 4. an Epidemicall plague wasted the whole world for three yeares together At Lubeck it destroyed fourescore and ten thousand and at Florence an hundred thousand In Petrarchs time so fierce a plague invaded Italy that Idem Ibid an 1359. there remained alive scarce ten of a thousand But to leave Forraigne parts we will give some instances of the multitudes of such as have beene devoured by the plague in our owne Country In the raigne of Edward 2. there was so grievous a mortality Stow in his generall Chron. of Engl. an 9. Edw 2. Idem Ibid. an 22. 23. Edw. 3. of people as the quicke might unneath burie the dead In the raigne of Edward 3. a farre greater plague happened It came from beyond sea into the townes and parts of England joyning on the sea-coasts in Dorset-shire where even as in other countries it made the country void of Inhabitants so as there were almost none left alive Thence it passed into Devon-shire and Somerset-shire even unto Bristow where it much raged It came also to Glocester Oxford and London and finally it spread over all England and so wasted the people as scarce the tenth man was left alive When Church-yards were not large enough to bury their dead in they chose certaine fields appointed for that purpose For the dead in London * The Charter-House was afterwards built thereon Register of the Charter-House excarta a peece of ground called Spittle-croft containing 13 acres without the barres of West-Smithfield was purchased enclosed and dedicated In that place were buried the yeare following more then fifty thousand persons * Acts Monum an Edw. 3. 22. An. Dom. 1348. Two thousand are said to be there buried every day from Feb. 1. till the beginning of May following besides those which in other places in and about the City were buried Of that plague there died in Norwich from Ian. 1. to Iuly following fifty seven thousand an hundred and foure and in Yarmouth seven thousand fifty two In Richard the seconds time a great pestilence was in Stow. in his generall Chrō Rich. 2. 15. An. Dom. 1391 Ibid. Edw. 4. 18 An. Dom. 1479 Norfolk and other countries Besides other places in a short time there died therof in the city of York eleven thousand Vnder Edward 4. an innumerable company of people died of the plague in London in divers other parts of the Realm In the raigne of Henry 8. there was such a plague as in Ibid. Hen. 8. 5. An. Dom. 1513 one house to wit the Minories without Aldgate there died 27. professed Nunnes besides lay-people and servants in that house In the raigne of Edward 6. was also a great pestilence In Queene Elizabeths time many English being sent to Ibid Edw. 6. 2. 1548. Ibid Q. Eliz. anno 4. New-haven for the safeguard thereof such a plague there fell as the streets lay even full of dead corps not able to be removed by reason of the multitude that perished From thence the souldiers brought the infection into England Besides those that died in other parts of the Realme there died in London liberties and out-parishes from Ian. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and sixe besides those which died of other diseases Againe from Dec. 29. 1592. to Dec. 20. 1593. there died in London and the liberries of all diseases 17893. of the plague 10673. In the first yeare of King Iames from Dec. 23. 1602. to Dec. 22. 1603. in London and the liberties thereof there died of all diseases 38578. Of the plague 30578. In the first yeare of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417. It hath beene * §. 48. before proved that a plague is an effect of Gods wrath an immediate stroake of his hand Such a stroake must therefore needs be heavy and destroy many where it lighteth especially when the Lord so striketh therewith as he will shew that he is angry §. 71. Of the terrour of a plague O Make not
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
disease are most successefull in curing the disease For it is a principle verified by all sciences Take away the cause the effect followes They that well find out the cause of a judgement wil be carefull if they feele the smart of a judgement to pull away that cause Which if it be rightly done the end why God inflicted the judgement is accomplished God having his end he will soone cease to strike That which was * §. 16. before noted of the reason of the long continuance of judgements on children of men is here further confirmed namely mens negligence in searching after the true causes of them The power jealousie and justice of that God whose mercy moveth him upon removall of the cause to remove the judgement will not suffer him to take away a judgement till the cause thereof be taken away And how shall it be taken away if it be not knowne How shall it be knowne if it be not searched after Wherefore let all diligence be hereunto given whensoever we see any evidences of Gods wrath or have any just cause to suspect that it is incensed against us §. 19. Of Governours care in publique judgements V. * See §. 2. CHiefe Governours ought to be most solicitous in publique judgements So have been such as have been guided by the Spirit of God as a Numb 16. 46 Moses b Ios 7. 6. Ioshuah c Iudg. 4. 6. Deborah d 1 Sam. 7. 5. Samuel e 2 Chro. 14. 11 Asa f 20. 3. Iehosaphat g 32. 2 c. Hezekiah and others 1. To the charge of chiefe Governours belong all that are under their government So as the care not only of their owne soules but also of all their subjects soules lieth on them They are as shepheards to their flocke Therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say 44. 28. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer I liad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophontis dictum Christ the King of Kings and most supreme Governour over all is stiled the chief Shepheard and other Governors are called Shepheards both by the Holy Ghost and also by other authors For the charge and care of a good shepheard and a good King are much alike If any thorow their neglect of any warrantable meanes perish their bloud shal be required at their hands 2. Chiefe Goverours have not onely liberty themselves to use such meanes as are prescribed for removing publique judgements but also power to enjoyne and command all under their authority to do what in such cases the Lord requireth h 2 Chro 34. 32 Iosiah caused all that were found in Ierusalem and Benjamin to stand to the covenant which he had made with God 3. They being publique persons their example is a great inducement to others to imitate them So as their care provoketh many to be carefull in using all good meanes to remove the judgement 4. They beare Gods image and stand in Gods roome in which respect their solicitous care is both more acceptable unto God and more availeable for effecting that which they aime at For on the contrary side their sinnes are more hainous Regum ac Principum praepositorum scelere populi plerumque delentur Hier. Comment in Ier 15. lib. 3. and more pernicious then the sinnes of private persons Insomuch as a whole people is oft destroyed by the wickednesse of Governours Oh that such as are in high and eminent places that are set over others and are as Gods on earth were of the same mind that David was That they were thorowly affected with the publique judgements that are from time to time inflicted on their land That they were carefull and conscionable in using the meanes which in Gods Word are sanctified for removing judgements Then assuredly would publique judgements be neither so sierce nor so long Let our prayer be to God daily for our governours that the Lord would make them especially sensible of publique judgements and conscionable in doing their parts for removing them So shall God have the honour they the comfort we the profit and benefit Otherwise if Governours sinne Quicquid delirant Reges plectuntur Achvi Hor. Epist l. 1. Epist 2. ad Lol. their people are like to feele the smart of it as in Davids time 2 Sam. 24. 1 c. §. 20. Of seeking to God for removing judgements VI. * See § 2. GOD is to be sought unto for removing judgements Observe all the instances * § 18. before given of seeking out the causes of judgement and you shall find them all to prove the point propounded of seeking to God Vnto all which a 1 King 8 35 c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added b Psal 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him c Isa 8. 19. 55. 6. Zeph. 2. 3. His Prophets do much presse as much d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God and e Hos 5. 15. on whom judgements do kindly worke f 2 King 1. 3. Isa 9. 13. 30. 1. The contrary that men should seeke of others rather then of God is justly and sharply upbraided to them g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men Who then but he should be sought unto for removing them but the Lord No creature can take away that which the Creatour sends but the Creatour himselfe As this is most true of all manner of judgements so in particular of that which we have in hand which is famine whereupon I will a little more insist in the Sessions following §. 21. Of Gods causing famine THat God sendeth famine upon a land is most evident by these and other like proofes 1. Gods owne testimony For expresly he saith of himselfe a Amos 4 6 7. I have given you cleannesse of teeth in all your cities and want of bread in all your places c. 2. b Deut. 28. 23 38. Gods threatnings of this judgement The things which God threatneth come from God 3. c Gen. 41. 16 c. 1 King 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine by such as were indued with the spirit of God For God reveales to such what he intends to do And upon such revelations men of God have foretold famines 4. d Deu. 11. 14 15 Psal 145. 16. The plenty which commeth from God For if God be the giver of plenty surely the want of plenty yea and famine too must needs be from him For what is famine but a want of such things which the Lord giveth to sustaine us And whence commeth that want but from Gods with-holding and not giving such things 5. The causes of famine e See § 6. Deut. 11. 16 17 1 King
8. 36. Psal 107. 34. which are sins against God Sinnes against God provoke Gods wrath Gods wrath incensed inflicteth judgements f See § 3. Among other judgements which are effects of Gods wrath famine is one of the principall Famine therefore must needs come from God 6. The meanes and secondary causes of famine which are all ordered by God For secondary causes do all depend on the high primary cause which is Gods will g Psal 119. 91. All are his servants That this may more evidently appeare I will instance it in such particular meanes as are registred in Scripture and there noted to be ordered by God §. 22. Of the meanes of famine ordered by God MEanes of famine are such as these 1. The heavens with-holding raine For the earth is drie of its owne nature being drie it can yeeld no fruit The ordinary meanes of watering and moistening it is raine from heaven Where that is with-held the earth waxeth drie and barren and living creatures want that sustenance which should maintaine their life But it is God that causeth the heavens to with-hold raine a Lev. 26. 19. I saith the Lord I will make your heaven as iron and your earth as brasse Iron can not dissolve into water nor brasse yeeld out fruit The meaning then is that heaven over them should yeeld no raine nor the earth under them fruit More plainely saith the Lord in other places b Isay 5. 6. I will command the clouds that they raine no raine upon it c Amos 4. 7. I have with-holden the raine from you I caused it to raine upon one city and caused it not to raine upon another city As an evidence hereof d Iam. 5. 17. 1 King 17. 1. Elias prayed earnestly that it might not raine and it rained not on the earth by the space of three yeares and six moneths 2. The heavens showring downe raine in such unusuall abundance as thereby the fruits which the earth hath brought forth are destroyed especially in harvest time We have few instances hereof in Scripture For Iudea was under an hot climate so as oft they wanted raine but seldome had too much Our Northerne cold Regions of the world are most punished with over-much raine which oft causeth dearth and famine Yet that this unseasonable and overflowing abundance of water is ordered by God is evident by that great instance of the e Gen. 7. 11 12. generall deluge and by that extraordinary instance of f 1 Sam 12 17. thunder and raine that at Samuels prayer fell in a day of wheat-haruest This phrase g Pro. 28. 3. A sweeping raine which leaveth no food sheweth that of old there was such immoderate raine as caused famine And this speech of the Lord himselfe h Ezek. 38. 22. I will raine an over-flowing raine and great haile-stones sheweth that God ordereth immoderate raine 3. Barrennesse of the earth For i Psal 104. 14. God bringeth forth food out of the earth And for their sustenance k Psal 115. 16. The earth hath he given to the children of men If therefore the earth where men abide be barren there must needs be dearth and famine But it is the Lord that maketh a land barren l Psal 107. 34. He turneth a fruitfull land into barrennesse In this respect it is said m 1 Cor. 3. 7. Neither he that planteth is any thing nor he that watereth but God that giveth the increase 4. Very sharpe winters extraordinary frosts snow haile blasting mildew rotting of seed under the clods and such like meanes as destroy corne and other fruits before they come to maturity for mans use These are expresly noted to n 1 King 8 37 Iocl 1. 17. cause famine and to be o Amos 4. 9. ordered by God 5. p Psal 105. 34. Nah. 3. 15. Locusts grashoppers cater-pillars canker-wormes palmer-wormes and other like hurtfull creatures which oft by their innumerable multitudes eate up all the grasse corne herbes and fruits of the earth whereby men and beasts are nourished and so q Ioel 1. 4. cause famine These God calleth his r 2. 25. great army They are therefore at his command disposed by him 6. Enemies These oft bring great famines and that by Å¿ Iudg. 6. 4. destroying the increase of the earth and all manner of cattell and leaving no sustenance For they kill and burne and spoile all that they can when they enter into others lands Yea and by blocking up people within narrow compasses girting and besieging their townes and cities so as they can not go abroad to use any meanes for supply of their wants The forest famines that ever were have beene caused this way t 2 King 6. 25. Enemies long besieging a place force the inclosed to eate the flesh of asses the dung of doves and any thing that they can chew or swallow Yea it forceth them u Deut 28. 53. 2 King 6. 29. to eate their owne children Now enemies which so afflict others are Gods x Isa 10. 5. 15. rod staffe axe saw y Ier. 50. 23. hammer z Isa 34 5 6. Ier. 12. 12. sword * Ier. 43. 10. Pestis 〈◊〉 implicata saepissiâ—â— grassatur Niceph Eccles Hist l. 7. c. 28 servants 7. The plague Many are thereby taken away others moved to depart from their callings and meanes of maintaining themselves and providing for others Whence followes penury and famine We a 1 King 8. 27. Ezek. 7. 15. Ier. 24 10. oft in Scripture reade of plague and famine joyned together For the one is a cause of the other Famine breedeth pestilence and pestilence causeth famine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis utranque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficeit Vide supr §. 4. distinct 10. The ancient Graecians do set them out by words very like which come from the same root 8. Perishing of graine fruit and other kinds of food in store or in the places where it is laid up For it oft falleth out that Monopolists and ingrossers of corne and other commodities do heape up for their owne private gaine all the provision they can get which being so heaped together by heate or moisture or some such other meanes mustieth putrifieth and is made unfit for use or by mice rats and other vermine is consumed or by fire devouted or some other way destroyed whence followeth famine That such courses of engrossing commodities have of old bene used is evident by this proverb c Prov. 11. 26. He that withdraweth corne the people shall curse him That God hath an hand in the spoile of such treasures is evident by d Nah. 2. 9. Gods threatning to spoile where there is no end of store 9. Deficiency of vertue in such meanes as men have This is comprised under this phrase of e Lev. 26. 26. Psal 105. 16. breaking the staffe of bread and f Isa 3. 1.
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
them in points of common equity and policy malice like a thick cloud ariseth before that light and so obscureth and hideth it as no direction can from thence be taken Herein then men offend against the light of nature For the Heathen Philosophers who had no other light accounted that Summa quidem authoritate Philosophi quicquid justum sit id utile etiam esse censent Cic Offic. l. 2. Complex est honestatis semper utilitas utilitatis honestas Amb. Offic l. 3. c. 14. which was just and honest to be profitable and nothing but that Profit is alwaies a companion of honesty and honesty of profit Ob. Were the two sonnes of Iacob who first set upon the Shechemites and slow all the males among them Gen. 34. 25. and Ioshua who went and fought against the Canaanites and utterly destroyed them Ios 12. 7 c. and David who went and smote the Philistines Moabites Edomites Syrians and other nations 2 Sam. 8. were these and others of the people of God-blinded with hatred and whetted on with malice in that they first set upon their enemies Answ 1. All particular actions of such as are otherwise good men are not every way justifiable and imitable Instance that of q q q Gen. 49. 7. Simeon and Levi which their old good father by divine instinct cursed 2. That which those sonnes of Iacob did they did not altogether without cause They did it in r r r Gen. 34. 31. revenge of the dishonour done to their sister But this is not altogether to excuse them For their anger was fierce and their wrath was cruell 3. As for Ioshuaes rooting out of the Canaanites he was How warre justly begun not moved thereto by malice because he did it not of his owne motion but by expresse s s s Ios 1. 1. charge from God himselfe For the Canaanites by their extreme wickednesse had deserved utterly to be rooted out of their land God therefore the supreme Lord over all nations made Ioshua his Minister to execute his just judgement upon them 4. The enemies whom David subdued had before his time done exceeding great wrong to Israel that therefore which he did was partly as a just punishment of their unjust wrongs for lawfull warre is a publique execution of publique justice and partly as a means to secure Israel for the time to come from further wrong These premises duly considered it may truly be said that David never began Nunquam David nisi lacessitus bellum intulit Amb. Offic. lib. 1 cap 35. Deus hoc providit ne David prior illis inferret bellum ne videretur ingratus P. Martyr Comment in 2 Sam. 5. 17. Fories magnanimi sunt habendi non qui faciunt sed qui propulsant injuriam Cic Offic. l. 1. waâ—re but provoked thereto Of the Philistines it is in speciall said that when they heard that David was annointed King over Israel all the Philistines came up to seeke David 2 Sam. 5. 17. that is to prevent David by giving the first on-set and beginning warre For God so ordered it that David should not begin warre against them least he might seeme ungratefull By these answers the difference betwixt warres begun lawfully on just causes and unlawfully and maliciously upon no just ground may be discerned The application of this point especially concerneth Kings Princes States Generalls Captains Souldiers and all such as wage warre to take heed that inward passion hatred malice undue desire of undeserved revenge or any such like unjust and unwarrantable provocation whet them not on to begin warre They are to be accounted truly valorous The issue of unjust war begun and magnanimous not who offer but who protect from wrong I shall afterwards § 18. have occasion to treat of the just causes of lawfull warre In the meane let notice be taken of the ill successe that such warres have Not to insist on this of Amalek or of other malicious enemies of the Church let the wofull issue of Iosiah his going to fight 2 Chro. 35. 20 c. against Necho King of Egypt without any just cause on Nechoes part be noted If God punished this fault so severely in such a worthy such a beloved one as Iosiah was who not in hatred or malice but upon rash suspicion and unadvised policy went out and fought against Necho how can they whom malice sets on worke in like cases looke to escape the revenging hand of a just God Behold the righteous shal be recompenced in the earth much more the wicked and the sinner Pro. 11. 31. §. 5. Of the title Israel Cum Dco invaleseens est in terpretatio Israelis Tertul advers Marcion l. 4. III. THe party assaulted was Israel Israel was a name given to Abrahams grand-child who was first called Iacob But in memory of his stedfast faith whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b compâ—nituo ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dei nut qui principalem potentiam obtinuit à Deo he is said to prevaile with God who wrestled with him hee was called Israel Genesis 32. 28. The word is compounded of two words the one signifieth to obtaine principality or to prevaile the other is the name of God so as it signifieth as the Holy Ghost himselfe expoundeth it a Prince that hath power with God So doth the Prophet c c c Hos 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principent se gessit cum Deo Hosea also expound the meaning of this word for in relation to this name Israel he saith of him that was so called He had power with God or he behaved himselfe princely with God This being a title of much honour and a name which gave evidence of Gods great favour to him and of his strong faith in God It was first given to d d d Gen. 32. 28. Iacob himselfe 2. To an e e e 33 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Deus Israelis Vel ut Trem. Iun. sic Altare Dei sortis Dei Israelis altar that Iacob built to God which was called God the God of Israel or as some by inserting the word altar expound it thus The altar of the strong God the God of Israel 3. To all the Posterity of IacoÌ„b who as they are called f f f Gen 32. 32. The children of Israel so also are they called g g g 47. 27. 48. 20. Israel And this name was in common given to all the twelve Tribes that descended from the twelve sonnes of Iacob till the Tribe of Iudah together with the Tribe of Benjamin that bordered next to Iudah and lay part within him grew so populous and so potent as it got a peculiar name to it selfe which was h h h 1 Sam. 18. 16. 2 Sam. 5. 5. Iudah and the other ten Tribes retained this name Israel This
to use meanes For this end b b b Ios 1. 12 c. Ioshua required all the men of warre that were of the Reubenites Gadites and halfe the Tribe of Manasseh that quietly enjoyed their possessions on the other side of Iordan to go over before the rest of the Israelites armed to helpe them On the contrary c c c Iudg 5. 23. Meroz is cursed for not affording aid to helpe the Lord against the mighty The meanes * * * §. 12. before noted for keeping out enemies tend to the point in hand Of such use are means as if they be wanting God will not do the thing that is expected to be done Though d d d Acts 27. 24 31 God had given to Paul all that sailed with him yet when the mariners who are ordinary meanes to advise and helpe in dangers on the sea were about to leave the ship Paul said except these abide ye cannot be safe So as ordinarily there is a kind of necessity that meanes be used Yea we oft read of meanes used in extraordinary matters e e e Exo. 8. 17. The dust of the earth was strucke that out of it lice might arise to plague Pharaoh f f f 9. 8 10. Ashes of the fornace were sprinkled into the aire to cause boiles to breake forth upon man and beast in Egypt g g g 17. 6. The rocke was struck with a staffe to make water flow out of it h h h 2 King 4. 41. Meale was cast into the pot to make the pottage wholsome The use of meanes makes much to the manifestation Gods glory in the use of meanes 1. Of Gods providence in affording meet means 2. Of his wisdome in ordering means fitly 3. Of his goodnesse in blessing means And thus more occasion is given of calling upon God for his blessing on the means which are used and of praising him when we see the fruit and benefit of means yea and of humiliation when we observe means to be wanting or to be ineffectuall 1. Ob. i i i 1 Sam. 14. 6. There is no restraint to the Lord to save by many or by few and k k k 2 Chro. 14 11 Meanes have respect to Gods will by them that have no power Answ 1. In speaking of meanes no question is made of Gods power For he that without any means made all things can do what els pleaseth him without means But the question is of his will whether he that hath sanctified such and such means for such and such purposes will effect matters without the means which he hath appointed for effecting them 2. The question is of Gods ordinary manner of working Now Gods ordinary providence in ordinary matters is the ground of our faith rather then his extraordinary power 2. Ob. l l l Iudg. 7. 2 4. God restrained Gideon in using the means that in his case were ordinarily used Answ The Lord tieth not himselfe to ordinary courses God not tied to meanes as he hath tied his creatures who can not go beyond the bounds which he hath appointed to them So as herein lieth a difference betwixt the Creatour and creatures For the manifestation of this difference it pleased God somtimes to do great matters with small meanes yea and m m m Exo. 17. 28. with no meanes at all and to cause those particulars to be recorded that all ages might know what of himselfe he is able to do 3. Ob. Means use to draw mens minds from God and Abuse of means to make them dote too much on means Answ That is the abuse of means Means are by such considered onely in themselves and not in the principall agent who makes them effectuall Such were the Israelites to whom the Prophet thus n n n Isa 31. 1. Woe to them that go downe to Egypt for helpe and stay on horses and trust in chariots because they are many and in horsemen because they are very strong but they looke not unto the holy one of Israel neither seeke the Lord. Thus they severed things which were to be joyned together God and means means being the hand of the divine providence whereby he worketh such and such things Quamvis credamus in Deum faciamus tamen quae facienda sunt ab hominibus in praesidium salutis ne praetermittentes ea Deum tentare videamur Aug. Quaest super Gen l 1. c. 102. Means therefore in the right use of them give occasion of beholding God of calling on him and praising him Daily food apparell sleepe works of our calling and other like meanes wherby we are sustained work such effects in those that are piously minded Wherefore though we believe in God yet let us do those things that are to be done by man for our safety lest letting slip such means we may seeme to tempt God It will therefore be our wisdome in every thing that we take in hand 1. To observe what means are warranted for the effecting Rules for using means thereof Out of Gods Word we may have sufficient direction in this case 2. To be diligent in using those means Many promises Pro. 10 4. 12. 11. are made to the diligent especially in Salomons Proverbs 3. * * * Sec §. 27. Psal 127. 1. To call on God for his blessing on our endeavors Except the Lord keep the city the watchman waketh but in vaine To neglect means is an extreme in the defect implying too great security To relie only on means is an extreme in the excesse implying too much insolency God is tempted both waies The middle therefore is the best and safest course which is in the use of meanes to relie on God for his blessing §. 22. Of the gestures of prayer EXOD. XVII IX To morrow I will stand on the top of the hill with the rod of God in mine hand * * * Vide §. 1. 9. THe Internall meanes as promised on Moses part to be used by him are here set downe Wherein 1. the action undertaken by him is thus expressed I will stand This gesture of the body is put for an action of the minde Metonymia adjuncti Signum prore significatâ signified thereby which is prayer For standing was of old an usuall gesture of prayer It never was the onely gesture For the Scripture expresseth many other whereof some were gestures of the whole body others of particular members thereof There are three especiall gestures of the whole body 1. Standing 2. Bowing 3. Prostrating or lying all Gestures of prayer along 1. Of Standing more anon 2. * * * §. 23. 1. Bowing Bowing was used as an action of much reverence and that for the most part when they testified their thankfull acceptance of some speciall favour Read for this Exo. 4. 31. 12. 27. 2 Chro. 29. 29 30. Neh. 8. 6. 3. Prostrating or lying all along testified much humiliation and dejection
they have their authority and answerably to order matters In ordering whereof there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state God hath given this power to supreme Magistrates to appoint whom they see best according to that which Moses said to Ioshua Choose us out men If men chosen might refuse to go to what purpose are they chosen Souldiers owe Exequendi jussa bellica ministerium milites debent paci salutique communi Aug. cont Faust Manich l. 2. c. 75. to common peace and safety the service of executing their Governours commands of waging warre Ob Hath one man power over anothers life Answ 1. Going to warre doth not necessarily presuppose losse of life Many returne home from warre not onely with their lives but also with much honour and wealth 2. Many are the cases warranted by God wherein some hazard their lives for others as Esth 4. 16. Iudg. 5. 18. Phil. Miles Christi securus interimit interit securior Sibi praestat cum interit Christo cum interimit Cum occiditur ipse non perijsse sed pervenisse cognoscitur Mors ergo quam irrogat Christi est lucrum quam excipit suum Bern. loc citat Non est potestas nisi à Deo vel jubente vel sinente Cum ergo vir iustus si fortè sub rege homine etiam sacrilego militet rectè possit illo iubente bellare civicae pacis ordinem servans cui quod iubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut fortasse reum regem saciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug cont Faust Manich. l. 22. c. 75. 2. 30. 3. If in this case a souldier die he dieth in his way and in the worke of God so as his death may be his best advantage God having given his Angels charge over all his when they are in warre they will either keepe them from death or when they die they will take their soules as they did the soule of Lazarus to carrie it to blisse Therefore with much confidence he slayeth his enemy with greater confidence he is himselfe slaine He doth a good turne to himselfe if he be killed and an acceptable thing to Christ if he slay his enemy When he is slaine he is not destroyed but perfected The death which he inflicteth is Christs gaine and which he suffereth his owne gaine The application of this point of obedience in particular concerneth such as are or shal be commanded as Ioshua here was to fight with the enemies of the Church and State that they testifie their obedience readily with good conscience and courage and that for the Lords sake Quest. What if Christians be under the subjection of Idolaters or Infidels ought they at such a Kings command to go to warre Answ An ancient Father giveth this answer There is no power but of God either commanding or permitting it Therefore a righteous man if happily he serve as a souldier under a King that is even a sacrilegious man he may rightly warre at his command keeping the order of civill peace who is either assured that that which is commanded is against no command of God or is not sure whether it be so or no so that perhaps the iniquity of commanding may make the King guilty but the order of serving may prove the souldier to be innocent §. 38. Of the meaning method and doctrines of the tenth Verse EXOD. XVII X. And Moses Aaron and Hur went up to the top of the hill * * * See §. 1. THe performance of that promise which Moses made V. 9 is here generally propounded The performance is expressed almost in the same words wherein the promise was propounded In the promise Moses said I will stand on the top of the hill In the performance it is said Moses went up to the top of the hill Only here is not mentioned the rod of God in his hand but here are added two Assistants that went with Moses which were Aaron and Hur. Of Aaron much is spoken in other places His name was agreeable to his function For Aaron importeth a teacher and Priests whereof he was the first and chiefest were Summum Sacerdotium ab Aaron cepisse definimus Aug. quaest super Levit l. 3. q. 23. teachers whereupon it is said The Priests lips should keepe knowledge and they should seeke the law at his mouth Mal. 2. 7. This Aaron was elder brother to Moses Exo. 6. 20. For they died both in the same yeare and Aaron was 123 years old Numb 33. 38 39. And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron For in that God saith to Moses of Aaron He shal be thy spokesman unto the people he importeth a Principality in Moses and a Ministry Cum dicit tibi loquetur ad populum satis indi cat in Moyse Principatum in Aaron Ministe rium Aug. Quaest super Exo. l 2. q. 10. in Aaron which is yet further confirmed in that it is added Thou shalt be to him instead of God Exo. 4. 16. Many and great were the prerogatives conferred on Aaron For 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh and in the wonders which were done in Egypt Exo. 4. 30. 5. 1. For Aaron could speake well Exo. 4 14. 2. When Moses was absent 40 dayes Aaron was appointed chiefe Governour in his roome Exo. 24. â—4 32. 1. 3. Aaron was the first that was annointed High-Priest Vestem sumebat Aaron qua eius summitas appareret Aug. loc citat and clothed with the glorious priestly ornaments Exod. 29. 5 c. 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant None els might execute the services appertaining thereto Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of Gods choice of Aaron his rod onely among all the rods of the heads of Israel did bud blossome and bring forth ripe almonds and thereupon it was kept as a perpetuall memoriall before the Lord Numb 17. 8 10. Hebr. 9. 4. 7. Aaron was to make an attonement when Gods wrath was kindled and when multitudes died of the plague he stood betwixt the living and the dead and the plague was stayed Numb 16. 46 48. 8. Aaron both in regard of his externall function and also of his internall disposition is stiled The Saint of the Lord Psal 106. 16. Ob. He made a golden calfe Exo. 32. 4. He with Miriam murmured against Moses Numb 12. 1. He was incredulous Numb 20. 13. Answ These were indeed great sinnes and manifest fruits of the flesh but onely particulars The disposition of his soule and generall course of life was holy Which of the Saints had not their blemishes As the flesh may be in
the Elders of Israel in his time of b b b 1 Sam. 7. 9. Samuel of c c c 2 Chro. 13 14. the Priests in Abijahs time of d d d 14. 11. Asa e e e 20. 6. Iehosaphat f f f 32 20. Hezekiah and Isaiah Magistrates and Ministers have the charge not onely of their owne soules committed unto them but also of all the members of the Common-wealth and Church So as by a double bond they are tied to the fore-named duty One in regard of their owne safety the other in regard of the safety of such as are committed to their charge For the preservation hereof there is no other meanes comparable to that which is here intimated A faithfull seeking of succour from God Besides among other persons their prayers caeteris paribus are most likely to prevaile with God because by vertue of their publique functions they sustaine the persons and stand in the roome of all that are under them Take notice hereof you that are in eminent places either in Church or Common-wealth By your conscionable care herein give occasion to your people that are under you to blesse God for setting you over them give them occasion to pray for you yea to pray that God would heare your prayers for them Thus will they esteeme you as g g g 2 Sam. 18 3. Davids people esteemed him worth ten thousand of them Thus will they readily willingly cheerefully be subject to you and yeeld to you in every thing your due This is the best means of knitting hearts of people to their Magistrates and Ministers §. 41. Of performing the promises which we make of praying for others III. * * * Sec §. 38. PRayer promised must be performed When Pharaoh felt the heavy hand of God to lie upon him he desires Moses and Aaron to pray for him They desirous to shew how much rather they would that he should submit himself for his owne and peoples preservation to the good pleasure of God then by his fierce wrath be destroyed make promise to pray for him and answerably they made conscience to performe their promise whereupon it is noted that a a a Exo. 8. 12 32. they went out from Pharaoh and cried unto the Lord. Yea though b b b 9. 30 33. he knew that when the judgement was removed Pharaoh would againe harden his heart yet was Moses faithfull in performing his promise c c c 1 Sam 7. 5 9 10. Samuel having made a promise to pray for Israel when the Philistims were assembled against them he so cried to the Lord as the Lord thundred with a great thunder upon the Philistines and discomfited them Yea he acknowledgeth it to be d d d 12 23. a sinne to neglect to pray for the people And surely it is an hainous sinne especially after promise of doing it is past For in this case there is a double bond broken 1. The bond of loue and mercy whereby we are bound to pray as occasion requireth though we have not promised so to do 2. The bond of truth and fidelity wherewith our owne mouth by making promise hath bound us e e e Psal 19 4. Promise is to be kept in many things that are prejudiciall to us How much more in such duties as we are necessarily tied unto whether they be promised or no. We have just cause on this ground to call to mind what occasions have beene offered to draw us to make promise of this duty and withall to consider whether we have made good our promise or no. Questionlesse there hath beene much failing herein It is usuall for Christians on all occasions when they are in any want or distresse when they part one from another when they write one to another both to desire and also to promise this mutuall Christian helpe of prayer But if examination be made of the performance of such promises even they that are forward and frequent in making them wil be found exceeding backward and negligent in performing them Be perswaded that this carelesse neglect of that whereunto ye are so doubly bound is a great sinne Repent of that which is past and for the time to come be more faithfull and conscionable Such a promise is not far from a vow The more tender ought we to be of breaking it Of the two it is better not to promise then to promise and Melius est non promittere quam promittere non facere Hier. Comment l. 13 in Ezec. 44. not performe what we promise But let not this keep men from promising For mutuall prayer being in it selfe a bounden duty we ought by promises to draw on our selves thereto Promise therefore and performe §. 42. Of the interpretation and resolution of the eleventh Verse EXOD. XVII XI And it came to passe when Moses held up his hand that Israel prevailed and when he let downe his hand Amalek prevailed THe * * * See § 1. Issue of Moses his being upon the mount is here noted to be different according to the steddinesse or weaknesse of his hand The first phrase And it came to passe or word for word a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was is an usuall transition in Scripture dialect whereby one point is knit to another By Moses holding up his hand is meant the steddinesse of his faith in prayer b b b Metonymia Adiuâ—cti The outward signe is put for the inward thing signified thereby We have c c c §. 22. before shewed that by lifting up of hands as this action hath relation to God and that in prayer is meant a desire and expectation of Divine help and a readinesse to receive it Holding up hands implieth a continuance therein without fainting d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil The Hebrew word is of such a conjugation as intimateth both a reciprocation and also a continuance of the action e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad The particle prefixed before this clause and translated when importeth as much for it signifieth so long as in which sense it is used in the very next clause of this verse f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel quieti dabat The other word translated let downe in the conjugation wherein it is used signifieth to give to rest or to make to rest This is ordinarily done upon wearinesse It appeareth hereby that Moses waxed weary with holding up his hands and being weary to rest them let them downe Whereby it is implied that in his continuance to pray his spirit waxed faint and his faith weake which made him somwhat to intermit that duty As therefore Israel had the better while Moses with a stedfast faith continued to pray for them so while thorow weaknesse he intermitted that duty the enemy had the better The Summe of
not but slay both man and woman c. And the Lord himselfe d d d Ezek. 9. 6. slay utterly old and yong 2. For practice note the patternes of e e e Gen. 14. 17. Abraham and of the people of God under f f f Num. 31. 7. Moses g g g Ios 8. 22. Ioshua h h h 2 Sam. 8. 2. David and others guided by the Spirit of God 3. For Gods approbation we have a memorable instance thereof by the ministry of Melchizedek a Priest of God i i i Heb. 7. 1. who met Abraham as he returned from the slaughter of the Kings and blessed him 4. For Gods remuneration The continuance of Iehu his raigne k k k 2 King 10. 30. unto the fourth generation for flaying Ahabs stocke And l l l Ezek. 29. 19. the reward which the Lord gave to Nebuchadnezzar for destroying Tyrus are evident proofs 5. For Gods vengeance on such as did not slay those enemies that should have been slaine there is instance in m m m 1 Sam. 15. 13 19. Saul and n n n 1 King 20. 42 Ahab When enemies are slaine it is in a defensive or offensive warre If in defensive warre then there is no other way to preserve our owne lives from such as band themselves together in armes but by slaying them They shew that they seeke the lives of them against whom they come The slaughter therefore of enemies is but a preservation of our owne lives And the bloud which in defensive warre is shed is shed se defendendo in defending ones selfe which was never counted unlawfull Such are a cause of their own death And he that is the cause of death is more infault then Qui causa mortis est potius in culpâ est quam iile qui occidit Aug. Macedon Epist 54. he that killeth As for offensive warre when it is rightly undertaken it is either for some unsufferable wrong done or for just feare of wrong in time to come In such a case warre is a publique execution of justice So that it is as lawfull in these cases for souldiers to slay true enemies as for executioners to put to death malefactors arraigned condemned and delivered to them for that end Besides by slaughter of enemies the land against which they are enemies hath rest and security as towns and high waies are safe and quiet by executing theeves This effect of destroying enemies is oft noted in Scripture Iudg. 3. 10 11 Cum homo ab homine occiditur multum distat utrum fiat nocendi cnpiditate vel injustè aliquid auferendi sicut à latrone an ulcisc endi vel obediendi ordine sicut à judice sicut à carâ—ificeâ—an evadendâ— sive subveniendi necessitate sicut interimitur hostis à milite Aug. Ib. 30. 5. 31. 2 Chro. 15. 15. 20. 30. Thus just and due causes of slaying enemies must rightly be observed For when one man is kild of another there is great difference whether it be done with a desire of wrong and robbery as theeves do or in course of punishment and obedience to law as Iudges and executioners do or thorow necessity of avoiding danger and affording succour as souldiers do Ob. David seemeth to be branded for slaying so many enemies as he did For as a reason why he was not thought fit to build the Temple it is said to him Thou hast shed bloud abundantly and hast made great warres c. Thou hast beene a man of warre and shed blouds 1 Chro. 22. 8. 28. 3. Answ This is not upbraided to David as a crime or as a matter of ignominy For it was his glory that he q q q 1 Sam. 25. 28. fought the Lords battels and r r r Heb. 11. 32. for that he is put into the catalogue of Gods Worthies But first thereby is implied that David could not have such leasure as was meet for so great a work as the Temple was which is more fully expressed by Salomon in these words s s s 1 King 5. 3. David my father could not build an house unto the name of the Lord his God for the warres which were about him on every side c. 2. The building of that Temple was a type of the building of the spirituall Temple the Church of Christ The builder thereof must be an answerable type of the builder of the spirituall Temple who was t t t Isa 9. 6. the Prince of peace Thus Souldiers need not be daunted at the bloud which they shed in warre much doth God himselfe thus intimate to David u u u 1 Chro. 22. 9 10. A sonne shal be borne to thee which shal be a man of rest c. He shall build an house for my name c. The good warrant which souldiers have for slaying their enemies in warre giveth good encouragement to them for Miles hostem judex vel Minister ejus nâ—centem non mihi videntur peccare cunshominem occidunt Aug. de lib. arbitr l. 1. c. 4. a cheerfull going to warre and for valiant fighting therein And though by their valour much bloud may be shed yet they need not be any more daunted thereat then Iudges Iuries Executioners and other Ministers of Iustice for putting many malefactors to death Souldiers are no more guilty of bloud in slaying enemies in warre then Ministers of Iustice in putting capitall malefactors to death It is indeed a matter of pity and it ought to move our bowels of compassion that people should be so wicked and desperate as to give occasion to have their bloud shed but the occasion being given a a a Deut. 13. 8. 19. 13. pity must be laid aside b b b Ier. 13 14. Ezek. 5 11. Zec. 11. 6. God himselfe in such cases casteth off pity Wherefore shedding of bloud in just warre is so far from unlawfull cruelty as it is a point of most warrantable equity Pity in this case may prove the ruine of the citie and more prejudiciall to a State then tolerating theeves murtherers traiters and such other pernicious malefactors Onely that which is lawfull must lawfully be used to Directions about killing enemies which end receive these few directions 1. Shew that thou delightest not in bloud Shed no more then of necessity thorow the obstinacy of enemies thou art Pagani necandi non essent si quomodo aliter possent à nimiâ infestatione seu oppressione fidelium cohiberi Bern. ad Mil. Temp. cap 3. Magnum Babyloniae crudelitatis indicium est ne senibus quidem pepercisse quorum aetas etian interhostes venerabilis est Hier. Com in Isa 46 In what cases no mercy to any forced to shed If enemies yeeld and relinquish their hostility spare them Read the charge which the divine law giveth to this purpose Deut. 20. 11. 2. Slay not such as cannot hurt thee as weake women aged men and young
h h Ios 7. 27. The vallie of Acher or trouble i i i Compare 2 King 14. 7. with 2 Chro. 25. 12. Iocktheel or rock k k k Est 9. 26. Purim or lots l l l Ezek 39. 11. The vallie of Hamon Gog or multitude of Gog with other the like By such memorials ground of courage and that generation after generation is given to Gods Church against all that their enemies plot or practice against them and matter of terrour is by them given to enemies For they give evidence of that which God hath done for his Church against the enemies and so make the Church expect and their enemies feare the like For both the one and the other know that God is ever like himselfe Hence as an use of this point followeth the next observation §. 67. Of rehearsing to others matters of moment VI. * * * See §. 61. MAtter 's worth record must be rehearsed They must be oft spoken of an related to others a a a Exo. 12. 17. 13. 14. Deut. 6. 20. The Law expresly enjoyns this This among like means of instruction is intended in that b b b Gen. 18. 19. commendation which God giveth of Abraham of instructing his houshold For God revealed the judgement which he intended to bring on Sodom to Abraham because he knew that he would command his houshold to feare God the rather because of the evidence of that judgement When Iethro Moses his father in law came to see him he related to him c c c Exo. 18. 8. all that the Lord had done unto Pharaoh c. By this means memorable matters worthy to be knowne farre and neare in ages present and to come are divulged and propagated to the greater praise of God whose praise is thus spread abroad and to the edification of many more then were present at the first working of those remarkeable things This especially concernes Ministers whose office it is to declare as the counsell of God revealed in his word so also the will of God manifested in his works especially such works as are done in their owne dayes which being more fresh use to be the more diligently attended unto and the more carefully heeded In this respect it will be their wisdome to take due notice themselves of the memorable works of God yea to be inquisitive after them and to do what they can to have true and certaine intelligence thereof that so they may rehearse them to others and instruct their people to make the right use thereof This also concernes others that have charge of others as Parents Masters Tutors and other Governours oft to rehearse in the eares of those that are under them the remarkable works of the Lord. Yea because we are all keepers one of another it behooveth private Christians as they have occasion to meet together to rehearse in the eares one of another such memorable matters as may according to the subject thereof minister matter of humiliation and supplication or of exultation and gratulation We have a good patterne hereof in Cleophas and his companion Luke 24. 14. Commendable in this respect is that Act of Parliament which was made in the third yeare of the raigne of King IAMES for an annuall gratefull remembrance of our more then ordinary deliverance from the Gun Powder-treason It is answerable to that act which was made by Esther and Mordecai Est 9. 26. for keeping the dayes called Purim The annuall celebrating of the fift of November being enjoyned by Act of Parliament Ministers and people make conscience of observing it and thence many Ministers take occasion yeare after yeare to set out before their people the unnaturall inhumanity unsatiable cruelty and perfidious treachery of Papists and so bring people into an utter detestation of that more then Heathenish Idolatry Very well did our learned King IAMES in that speech which he made to both houses of Parliament upon the discovery of that divelish powder-treason-plot observe that No other sect of Heretiques not excepting Turke Iew nor Pagan no not even those of Calicute who adore the Devill did ever maintaine by the grounds of their religion that it was lawfull or rather meritorious as the Romish Catholicks call it to murther princes or people for quarrell of religion And although particular men of all professions of religion have beene some theeves some murtherers some traitors yet ever when they came to their end and just punishment they confessed their fault to be in their nature and not in their profession These Romish Catholicks onely excepted Preservations therefore and deliverances from such mischievous persons are the best preservations and deliverances most worthy to be remembred thoroughout all generations that thoroughout all generations due praise may be given to God If See the Discourse of discovering the powder-treason in the works of King IAMES the horrible mischiefe intended by that powder-plot if the neare approach of the time of accomplishing that plot before it was discovered and if the manner of discovering the same bee well weighed wee cannot but discerne that there was just and great cause for preserving both an annuall and perpetuall memoriall thereof Though like publique memorials of all the judgements Private memorials of Gods judgements which God inflicteth on the enemies of the Church be not made yet it behooveth particular Christians to take speciall notice of them so farre as they come to their sight and hearing and to make some private records of them to themselves that thereby they may the rather bee provoked both to feare God and also to trust in him Private means of keeping in memory Gods judgments are such as these frequent meditation on them oft mentioning them in our praises to God much conferring with others about them declaring them to our posterity writing them in private records of our owne and other such like §. 68. Of Governours observation of Gods former dealings VII * * * See §. 61. GOvernors of Gods Church must especially be acquainted with Gods former dealings When God intended to make Moses a Governour over his people he tells him that he is a a a Exo 3. 6. the God of Abraham Isaac and Iacob thereby putting him in mind what great things he had formerly done for those three Patriarchs and their children b b b Ios 1. 6. God implied as much in the charge which he gave to Ioshua of meditating in the booke of the law wherein the great works of the Lord as well as lawes were registred c c c Deut. 17. 18. The like charge on the like ground was given to Kings But most pertinent to this point is d d d 3. 21. Moses rehearsing to Ioshua the conquests made of Sihon and Og. e e e 2 Sam. 7. 9. Thus by Gods appointment Nathan putteth David in mind of the former works of God The like did f f f 2 Chr. 15. 2.
Azariah to Asa and g g g 2 King 19. 25 Isaiah to Hezekiah Governours over others being by such meanes well instructed in the mind and power of God and therby brought to feare God and to trust in him have opportunity according to their calling to instruct and encourage others so as the benefit which they reape thereby may prove a singular benefit to many others The application of this point as it concernes Governours themselves to use all diligence in acquainting themselves with Gods former works especially such as concerne his Church the preservation of it and the destruction of the enemies of it so it concernes their Chaplens and such Ministers as in any particular relation belong unto them to rehearse in their eares and declare unto them the marvellous works that God hath done for such as feare him and rest upon him §. 69. Of Gods avenging VIII * * * See §. 61. See also The Plaister for the Plague on on Num. 16. 45 § 21. IT is God that avengeth The Lord challengeth this as his owne prerogative a a a Deut. 32. 35. To me saith he belongeth vengeance b b b Rom. 12 19. Vengeance is mine Iustly therefore doth the Psalmist give this title to him c c c Psal 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of vengeances and by an d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegant figure thus doubles it O Lord God of vengeances O God of vengeances So the Prophet Nahum and that with somwhat more emphasis e e e Nah. 1. 2. God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance of his adversaries Gods absolute soveraignty almighty power infinite justice incomprehensible wisdome perfect hatred of sin indulgent care over his Church and other like divine properties give proofe hereof For 1. It is a part of supreme or absolute soveraignty to take Gods properties manifested in destroying enemies vengeance of such as obstinately rebell against his will and seek to do what mischiefe they can to his servants and Saints 2. By so doing he gives evidence of his almighty power whereby he is able to subdue his Churches enemies and shewes how f f f Act. 9. 5. hard it is to kicke against the pricks 3. Iust revenge is as true an effect of justice as due reward e e e Rom. 2. 5 c. The Apostle therefore exemplifieth the righteous judgement of God in both 4. His incomparable wisdome is manifested by ordering the evill plots and practices of wicked men so as they tend to the ruine of the contrivers of them g g g Psal 9. 15. They are sunk down in the pit that they made in the net that they hid is their foot taken 5. Execution of due vengeance of sinne is an apparent demonstration of his hatred of sinne 6. By that vengeance which the Lord executeth on enemies of the Church the Churches tranquillity and security is maintained and Gods providence over her thereby manifested On these premises it may well be concluded that h h h Psal 9. 16. Iudgment on enemies ministers comfort to Saints The Lord is knowne by judgement which he executeth 1. Great consolation hence ariseth to the Church of God God is their Lord. What if their enemies be many mighty malicious sedulous yet are they under the power of him who is the Protectour of the Church Their power their wit their breath is in his hands to take away all as he will On this ground i i i Heb. 13. 6. Wee may boldly say The Lord is my helper and I will not feare what man can doe unto mee 2. When we see judgement executed on the Churches God to be praised for enemies destruction enemies we are to take notice of the principall agent therein and to say This is the finger of the Lord and answerably to give him the glory thereof as k k k Exo 15. 6. Moses l l l 2 Sam. 22. 1 c. David and others 3. The terrour of the Churches enemies must needs be Gods executing vengeance terrour to wicked much aggravated by this that God takes upon himselfe to execute vengeance For this Lord is an almighty ever-living just and jealous God His stroaks are heavy There is no avoiding them no enduring them His vengeance is endlesse and easelesse mercilesse and remedilesle It is a fearefull thing to fall into the hands of the living God Hebr. Deus justè vindicans tradit impios in concupiscentias aliorum nocere volentium sua semper incommutabili aequitate servato Aug. ad Simplic l 2. Quaest 1. 10. 31. Quest How doth God revenge Answ Sometimes by causing judgements to descend immediately from himselfe as on Sodom Gen. 19. 24. and somtimes by giving men over to the desire of such as have a mind to worke misehiefe but so as he alwayes keeps safe his owne immutable justice and equity §. 70. Of Gods vengeance extended to mans utter ruine IX * * * See § 61. GOD may be provoked to the utter ruine of a people Instance a a a Gen. 6. 7. the old world b b b 19. 24 25. Sodom and Gomorrah the c c c Num. 21. 32. Amorites d d d Ios 11. 14. Canaanites and other nations utterly rooted out by Israel As much is proved by these and such like phrases frequent in the Prophets e e e Nah. 1. 14. No more of their name shal be sowen f f f Ier. 48. 42. They shal be destroyed from being a people g g g Isa 13. 19. They shal be as the destruction of God in Sodom and Gomorrah Quest When was Amalek of whom this utter desolation was here threatned utterly destroyed Answ This was not done at once but at severall times by degrees If Saul had faithfully executed h h h 1 Sam. 15. 3. the charge of God by him had this denunciation beene executed But yet then it was i i i 14. 48. 15. 7 8. in part performed k k k 30. 17. afterwards more fully by David For after Davids time we read little of any of them Extremity of judgement is somtimes executed 1. To give instance of Gods almighty power For l l l Psal 47. 2 3. by utter ruinating of kingdomes and nations he sheweth that no power can stand against his almighty power 2. To give proofe of the severity of his wrath which being kindled and not quickly quenched burneth up whole nations 3. To give demonstration of his patience in sparing such as stand for he that rooteth out some nations can as easily root out others one after another as he did the seven nations before Israel Deut. 7. 1. 4. To give evidence of the intolerablenesse of mens impiety and iniquity For such severity of vengeance shewes that mens sinnes are growne to Afulnesse
come without any intimation of any end must needs imply an immutability This interpretation of the name Iehovah I am that I am gives further demonstration of this property Immutability to be comprised under it Therefore God himself thus saith in regard of this his name I am Iehovah I change not Mal. 3. 6. 4. Iehovah implies his Fidelity For where there is immutability of essence there must needs be stability in word God himselfe declares that thus much is intended by this name For where he saith b b b Exo. 6. 3. Vide Trem. Iunij an not in hunc loc By my name Iehovah was I not knowne to them he meaneth that though he made many promises to them especially concerning their possession of Canaan yet did he not shew himselfe to be Iehovah an accomplisher of his promises That he reserved to future Generations And even then when he spake this he began to bring them out of bondage into Canaan therefore he saith when he sent Moses to them Iehovah the God of your fathers hath sent c. that is that God which made such and such promises will now shew himselfe Iehovah an accomplisher of his promises therefore he hath sent to bring you out of Egypt This is evident by this which God himselfe saith c c c Exo. 66. I am Iehovah and I will bring you out from under the burdens of the Egyptians They have little skill in the Hebrew text who imagine that the name Iehovah was not knowne before God here spake to Moses d d d Gen. 24. Immediately after the first Sabbath in Paradise when God had finished all his workes frequent mention is made of Iehovah and that in Abrahams Isaacs and Iacobs dayes So as in the place where God saith By my name Iehovah was I not knowne to them not the name it selfe but the forementioned sense and meaning thereof must needs bee meant Other divine excellencies might be produced out of this name Iehovah but these are sufficient to shew the equity of that which the Law thus expressely requireth Thou shalt feare this glorious and fearefull name IEHOVAH Deut. 28. 58. thy God §. 73. Of the resolution and instructions of the fifteenth Verse THe Summe of this Verse is A thankefull memoriall of a memorable victory More particularly we may note 1. The Person that makes the Memoriall Moses 2. The Kinde of Memoriall This latter is expressed 1. By a monument made He built an altar 2. By a name given to it And called the name of it Iehovah-Nissi 1. The Person Moses of whom before was the Prince Moses and chiefe Governour of the people at that time whence I collect that Chiefe Governours ought to take chiefe care for publique acts of piety 2. The Altar here built was for an eucharisticall or gratulatory sacrifice which was a publique testimony of publique built an altar and solemne thanks Whence I observe that Publique praise is to be given to God for publique deliverances 3. The giving a name to this Altar shewes that he would and called the name of it have it remaine as a memoriall Whence I inferre that Memorials of Gods mercies are to be made 4. The particular name Iehovah-Nissi hath reference to Moses holding up his hands with the Rod of God therein Iehovah-Nissi as a banner Whereby he sheweth his acknowledgement of the Lord to be the giver of that victory Whence I may conclude that The glory of deliverances is to be ascribed to God §. 74. Of the care which Governours must have of publique pietie I. * * * See §. 73. CHiefe Governours are to take chiefe care for publique acts of piety a a a Gen. 18. 19. God himselfe beareth witnesse to Abrahams care herein b b b 35. 1 c. It was also a charge which God expresly gave to Iacob whereof he tooke especiall care Where we read of altars built to worship God we shall find them erected by chiefe Governours such as c c c 8. 20. Noah d d d 12 8. Abraham e e e 26. 25. Isaac f f f 33. 20. Iacob and others who in their life time were of highest authority in the Church of God So other acts of piety were ordered by them under God g g g Exo. 3 5. 1 c Moses ordered all the duties of piety in the wildernesse David in time of h h h 2 Sam 5. 19. warre and i i i 21. 1. famine sought the Lord and k k k 24. 25. in time of plague built an altar to pacifie Gods wrath Yea he l l l 6. 17. brought the Arke to aresting place m m m 1 Chro. 23. 24. 25. 26. appointed the orders and offices of Priests and Levites and n n n 1 Chro. 28. 11. made the patterne of the Temple Salomon his sonne o o o 2 Chro. 3. 1. built the Temple p p p 4. 1 c. made all the holy vessels appertaining therto and q q q 6. 1 c. dedicated the same Asa r r r 2 Chro. 14. 3 c. reformed religion and s s s 15. 12. entred himself with his people into a covenant with God Iehosaphat t t t 17. 7. sent Levites into his cities to teach the people and in fear of danger u u u 20. 3. proclaimed a fast x x x 24. 5. Ioash tooke order for repairing the Temple y y y 29. 3 c. Hezekiah z z z 34. 3 c. Iosiah aad a a a Neh. 13. 8 9. Nehemiah purged corruptions crept into the Church redressed abuses and b b b 2 Chro. 30. 1. 35. 1. caused the holy feasts of the Lord to be observed Thus Christian Emperours Neh. 8. 9 16. Kings and other supreme Governours in their dominions have accounted it a duty belonging unto them to take care of the Church of Christ and to appoint orders for matters of religion and piety Constantine the Great who was the first Christian Emperour being established in his royall government c c c Euseb de vitâ Constant l 2. made lawes for the peace of Christians and a free profession of their religion and worshipping of the Lord Iesus Christ d d d Ibid. He rooted out idolatry every where and e e e Ibid. l 3. opposed himselfe against the errours and heresies that had crept into the Church f f f Ibid. l. 3. He convocated the first generall Councill at Nice and sate President therein g g g Ibid. He built and adorned many Churches h h h Ibid. He wrote sundry letters to Bishops time after time for well ordering matters of piety and Church-affaires i i i Ibid l. 4 He promoted sundry Bishops to their places k k k Ibid. He was carefull
21 c the Israelites in the wildernesse provoked God and b b b 1 Sam. 3. 14. the house of Elie and c c c Ier. 22. 24. Ieconiah and d d d Ezek. 17. 16. Zedekiah and e e e Am. 6. 8. the ten Tribes that revolted from the house of David and f f f Ezek. 5. 11. the children of Iudah while they lived in their land and g g g Ier. 44. 26. after they were gone into Egypt and h h h 46.18 the Egyptians and i i i Zeph. 2. 9. the Moabites and Ammonites and k k k Isa 14. 24. the Assyrians and Babylonians and sundry Non ideò Deus jurat quod fide credentis indigeat c. Deus cum loquitur fidelis est cujus sermo sacramentum est Non enim propter sacramentum fidelis omnipotens Deus sed propter Deum etiam fidele sacramentum est Amb. de Cain Abel l. 1. c. 10. Quia illud verius solemus credere quod jurejurando firmatur ne nostra claudicet fides jurare describitur Deus Amb. loc citat other as well as these Amalakites mentioned in this text What may be the reason that the Lord should sweare Is it not enough for him to threaten Surely in regard of himselfe and his owne divine properties it is enough God doth not sweare because he needs credit Every word of God is true and faithfull and it is as an oth For God is not faithfull by reason of his oth but by reason of God his oth is true and stable For he is able to make good every word that cometh out of his mouth al in heaven and earth cannot hinder the execution therof and in this kind when by his word his truth is engaged he wil without failing do what he is able to do The reason therefore of Gods oath resteth on man who is prone to make sleight account of Gods word who hath a stiffe necke an hard heart an obstinate spirit Wherefore to terrifie him the more the Lord by oath bindeth himself to take vengeance As on the contrary Because we are wont to believe more stedfastly that which is confirmed by an oath that our faith should not waver God is said to sweare So as the Lord in tender respect to the weaknesse of his children who by reason of the flesh in them are prone to make question of Gods promises doth bind them with his oath as he did to l l l Isa 54. 9. Noah to m m m Gen. 22 16. Abraham to the n n n Exo 13. 5. other Patriarchs to o o o Psal 89. 3. David and to other Saints so by reason of the wickeds incredulous disposition God binds his threatnings with his oath 1. This gives evidence of the corruption of nature which Mans slownes to beleeve is so possessed with infidelity as more then ordinary means must be used to worke our hearts to give credit to that which ought upon the least intimation to be with all reverence Sihominibus affirmantibus se vera dicere etiamsi non addant sermoni juramentum credere solemus quis adeò furiosus esse potest ut non credat Conditori omnium rerum praesertim iuramento interposito Theodor Dialog 1. believed God is the Lord God of truth Psal 31. 5. He can not lie Tit. 1. 2. It is impossible that he should Heb. 6. 18 His bare word is more then all other arguments or inducements whatsoever can be used to worke faith Yet is it by corrupt man little regarded If we use to believe men when they avouch that they tell truth who can be so mad as not to believe the Maker of all things especially when he interposeth his oath O the infidelity of mans heart to God ward Must God be put to his oath and forced to sweare What matter of humiliation doth this minister unto us 2. Much terrour must this needs minister to such as Gods oath for vengeance terrour provoke God thus to ratifie vengeance against them There can bee no hope for such to escape For by an oath he that sweares binds himselfe to that which Quibus juravi in jrâ meâ Magnus terror Aug. Enar. in Psal 94. he sweares to doe The bonds of an oath are such as these 1. A calling of one to witnesse for that which is spoken Instance this forme of oath used by the Apostle s s s 2 Cor. 1. 23. I call God Bonds of an oath for a record upon my soule 2. An appointing of one to be a Iudge of what is said which this phrase t t t Gal. 1. 20. before God I lie not importeth 3. A making of one to be an avenger if that which is sworne be not so So did she that thus swore u u u Ruth 1. 17. The Lord do so to me and more also if ought but death part thee and me 4. A pawning of somthing for the truth of that which is sworne Hee pawned the life of his Soveraigne who thus swore x x x Gen. 42. 15. By the life of Pharaoh ye shall not goe hence c. 5. An imprecating of some evill to ones selfe if it be not as he sweares as y y y Num. 5. 20. that forme of oath which by the law is prescribed to a woman suspected of uncleanenesse By all these bonds doth God in his oath binde himselfe For z Having no greater to sweare by makes himselfe witnesse judge and avenger of what he sweareth a a a Heb. 6. 13. He swore by himselfe The things also which he pawnes are most precious to him as his b b b Ier. 51. 14. Soule his c c c 44. 26. Name his d d d Am 8. 7. Excellency his e e e Psal 8. 35. Holinesse his f f f Isa 62. 8. Right Hand and Strong Arme and here his g g g Exo 17. 16. Throne Yea he doth also by way of h h h Psal 95. 11. Imprecation bind himselfe but so as the thing imprecated is never exprest By the way note that in all the formes of Gods oath he hath relation onely to himselfe whereby is evicted that Iurat per semetipsum ut vel juranti Deo credas alium Deum omnino non esse Tertul advers Marcion lib. 2. there is none above him none equall to him no God but he Can any now imagine that that whereunto God so binds himself shall not be performed Or that any can free themselves from his wrath when he is provoked to sweare vengeance O ye that thus far provoke the great Lord of heaven and earth tremble and quake at his oath Shall such a Lyon roare and the beasts not tremble The Kings wrath Loqui Dominum magnum est Quanto magis jurare Deum Iurantem hominem debes timere ne propter ju rationem faciat quod contra
and Subjects to Church and Common-wealth then ignominious or any way prejudiciall That there may be better notice taken hereof to enlarge our hearts the more to praise God and to move us the more securely and confidently to cast our care on him I hope it will not be unseasonable here to set down a particular catalogue of such deliverances from the foresaid evils as God hath given us since the beginning of that blessed Queenes raigne §. 93. Of Englands Deliverances since Queene Elizabeth began her Raigne 1. GOD preserved Queene Elizabeth from death in the time of her sister Queene Mary For being charged with conspiracy in the case of S r. Thomas Wyats rising but most unjustly was sent as a prisoner to the Tower An. Dom. 1553. 1. Mar. of London Her death was in those dayes many wayes plotted but by the divine Providence all those plots were disappointed 2. When by the death of Queene Mary the Crowne and Kingdome by just and unquestionable title descended on her the whole Land professed a religion contrary to the Religion 17. Nov. 1558. which she professed and the Peeres and Commons were then assembled in Parliament and that with purpose to settle Popery as it is likely more firmly in this land yet did the Lord move their hearts then and there to acknowledge her title and that by the mouth of Doctor Heath then Arch-Bishop of Yorke and Lord Chancellour of England so as she was forth with openly proclaimed Queen of England and answerably with as great joy and rejoycing as ever Prince was received by her Subjects 3. Being crowned she found a potent Prince namely Henry the second then the French King to endeavour to set An Dom. 1559. Reg. 2. up another title of Mary then Queene of Scots who was maried to Francis his sonne To them they gave this title Francis and Mary by the grace of God of Scotland England Franciscus Maria Dei gratia Scotiae Angliaeo Hiberniae Rex Regina and Ireland King and Queene Answerably they quartered the Armes of England with the Armes of Scotland To settle the said Mary in the roome of Queene Elizabeth an army was sent out of France into Scotland to joyne with the Scots and to invade England and the Pope was dealt withall to declare Elizabeth to be an heretique and illegitimate and Mary to be the true Queene of England But by the Divine Providence all this vanished as smoke into the aire For the Scots refused to joyne with the French against England Yea they desired and obtained aid of Queene Elizabeth to thrust the French out of Scotland 4. Philip King of Spaine earnestly desired mariage with An. Dom. 1559 Reg. 2. Queene Elizabeth notwithstanding his late mariage with Queene Mary sister to Queene Elizabeth Now because Gods Word expresly forbiddeth one man to mary two sisters he pretended to get a dispensation from the Pope But all his endeavours about so impious a matter nought prevailed with so pious a Prince Wherefore he endeavoured to make a mariage betwixt Queene Elizabeth and Charles son of Ferdinand then Emperour and uncle to the said Philip. All was to bring the Kingdome of England to his owne linage and family But neither could this attempt take effect Whereupon Philip King of Spaine became an utter enemy to that royall Queene which enmity thorow the divine providence turned to Queene Elizabeths glory 5. Arthur Poole of the race of George Duke of Clarence An. Dom. 1562 Reg. 4. of the house of Yorke with sundry of his kindred and alliance conspired to set againe on foot the title of Mary Queene of Scots and to bring an army out of France into Wales to make their challenge good but they were before the execution of their plot discovered and themselves condemned 6. After the fore-mentioned emulation yea and enmity betwixt King Philip of Spaine and Queene Elizabeth one Pope after another was much solicited by Spanish and other Papists to excommunicate that pious Prince upon pretence of heresie But till she was made able to stand out against all her enemies God kept away those thunderbolts under Pope An. Dom. 1569 Reg. 11. The forme of this excommunication is in the very words thereof recorded in Camden Annal. rerum Anglic. Hibern Reg. Elizab. part 2. MDLXX Paulus 4. and Pius 4. 7. Pope Pius 5. a man of a fierce and fiery disposition was so farre wrought upon as in the most solemne manner that he could excommunicated and anathematized blessed Queene Elizabeth and caused a briefe thereof with his leaden bull annexed thereto to be fastned to the gate of the Bishop of Londons pallace neare Pauls Church by one Iohn Felton who being apprehended confessed the fact and received condigne punishment on a gibbet before the said gate This excommunication caused many troubles on mans part but withall as many preservations and deliverances on Gods part 8. The Earles of Northumberland and Westmerland thorow An. Dom. 1570 Reg. 12. promises of aid from the Pope and Spaniard raised up a rebellion against Queene and State in the North-parts but were soone discomfited The Earle of Northumberland was taken and beheaded The other Earle fled beyond sea and ended his daies in a poore and meane estate 9. Iohn Story Doctor of Law a spie to the Duke of Alva An Dom. 1570. Reg. 12. conspired with one Prestol a man much addicted to magick and a subject to the King of Spaine against the life of Queene Elizabeth He sent advertisement to the Duke of Alva how he might invade England and make Ireland revolt God bringing this treason to light both Story and Prestol were by a Parliament adjudged guilty of high treason Thereupon they received their just demerit 10. The Bishop of Rosse practiced with sundry English An. Dom. 1571. Reg. 13. men to intercept Queene Elizabeth and to trouble the Parliament then sitting that so another Queene might be set up instead of Elizabeth But there fell out such mutuall mistrust among the Conspirators as their plots turned to their owne damage 11. Iohn Duke of Austria ambitiously affecting the kingdomes of England and Scotland dealt with the Pope and An. Dom. 1576. Reg 18. King of Spaine for aid against England For a pretence of title thereto he sought mariage with the next heire But in the middest of his ambitious projects he suddenly died 12. Thomas Stukely an English fugitive plotted with two Popes Pius 5. and Gregorius 13. to lead forces into Ireland An. Dom. 1578. Reg 20. there to joyne with the Rebells and to conquer it for Pope Gregories bastard sonne For this purpose he was made Generall of 8000 Italian souldiers But by the perswasion of Sebastian King of Portugal he went with his troupes into Mauritania and was there slaine 13. Nicolas Sanders an English Priest went further for he with a banner consecrated by the Pope and an army of An. Dom. 1580. Reg 22. Spaniards
k k k Eph. 2. 14. our peace yea he that was the most lively type of Christ l l l Heb. 7. 2. King of peace and m m m Gal. 5. 22. peace is reckoned up among the fruits of the spirit and n n n Prov. 3. 17. all the paths of wisdome are said to be peace and Gods covenant o o o Num. 25. 12. the covenant of peace and Christs Gospell p p p Eph. 6. 15. the Gospell of peace and Ministers of the Gospell q q q Isa 527. publishers of peace whose feet in that respect are said to be beautifull Finally peace makes an heaven on earth In heaven it Differamus omnes laudes pacis ad illam patriam pacis Ibi eam plenius laudabimus ubi eam plenius habebimus Aug. Enar. in Psal 147. shall without any interruption of warre or other jarre be fully enjoyed Let us therefore put off all further praise to that country of peace where thorow a more full fruition therof we shal be enabled more fully to set it forth Only by this that hath been spoken of peace let it be well considered how evill warre is which deprives us of this precious pearle Peace What cause have we in this respect to praise God for the prosperous raigne of blessed Queene Elizabeth who by the warres which she had procured and setled this peace as also for the quiet raigne of that great Peace-maker King Iames by whom peace was continued to the time of our now royall Soveraigne King Charles whom the God and Lord of peace in peace long continue among us that we and our posterity may long enjoy peace and partake of the benefits of peace particularly of the Gospell of peace and thereby be brought unto eternall peace Amen Amen As a further demonstration that the Peace which we have long enjoyed and the troubles of former ages are ordered by the divine providence Hereunto is added A Treatise of the Extent of Gods Providence set outin a Sermon preached the 5. of Nov. 1623. occasioned by the downe-fall of Papists in a Chamber at Black-Friers ten daies before THE EXTENT OF GODS PROVIDENCE Set out in A SERMON PREACHED in Black-Fryers Church U. Nov. 1623. On oocasion of the Downe-fall of Papists in a Chamber at the said Black-Fryers 1623. Oct. 27. stilo vet Nov. 5. stilo novo By WILLIAM GOVGE Expaviscis in minimis Lauda magnum Aug. Enar. in Psal 148. 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. THE EXTENT OF GODS PROVIDENCE Set out in A SERMON preached in Black-Friers Church 5. Nov. 1623. on occasion of the Downe-fall of Papists at a Iesuites Sermon in a Chamber at the said Black-Friers 1623. Oct. 27. stilo vet Nov. 5. stilo novo §. 1. Of the meaning of the text Mat. 10. 29 Are not two sparrowes sold for a farthing and one of them shall not fall to the ground without your Father 30 But the haires of your head are all numbred 31. Feare ye not therefore ye are of more value then many sparrowes THE maine Scope of the latter part of this Chapter from the sixteenth verse to the end is to encourage Christs Disciples in speciall but in generall all Christians against all that for their vocation and profession sake can by man be done to molest or annoy them Among other arguments tending to that Scope one is with much emphasis pressed in this text The argument is taken from Gods Providence and enforced by the extent of that Providence In expressing hereof every word hath his weight 1. Among Creatures upon which the divine Providence exerciseth it selfe not the glorious Creatures in heaven but such as are a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon earth are culled out to give evidence thereof 2. Among creatures on earth choice is made not of such as are Lords or beare the divine image in their reasonable soule but of an unreasonable creature a bird 3. Among unreasonable creatures is culled out not the greatest Quis disposuit membra pulicis culicis ut habeant ordinem suum c. Aug. Enar. in Psal 148. as the whale in the water the elephant or lion on the earth the eagle in the aire but a little bird a sparrow 4. Among these little birds the least is mentioned and expressed by a c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus dimin of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminutive little sparrow 5. The more to manifest the meanenesse of this creature the price thereof is set downe which is the least price in use a farthing Here also to amplifie the meannesse of this price a diminutive is used a d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minutus assis little farthing And as if one little sparrow alone were not worth any price at all e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Providentia Dei quinque passeres qui venduntur dipondio gubernantur Hier. Comment l. 3. in Eph. 5. two sparrowes are said to be sold for one little farthing Yea in Luke 12. 6. five of them are said to be bought for two little farthings 6. To declare the divine Providence to extend it selfe not onely to the severall kinds of creatures but also to every particular it is added f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one of them 7. To prove that the most casuall things are ordered by Gods providence he saith not of this little bird it is fed or preserved but it g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falleth not indefinitely Now there are many wayes whereby little birds fall to the ground If they be kild they fall downe When they want meat they fall downe They fall downe to gather strawes and feathers for their nests They oft fall downe on meere casualty flying from tree to ground from bush to ground and from other places to the ground on a kind of wantonnesse yet in all these or any other particulars this falling downe to the ground is ordered by the divine Providence 8. To shew that y t God which ordereth all the forementioned matters is the same God who hath so far respected man as to give him the greatest gift that possibly he can give to any creature and whereof any creature can be made partaker namely Iesus Christ his onely begotten Sonne in him to adopt us to be his children and to provide for us as for his children he useth this note of speciall relation betwixt God and man h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your father implying thereby that he may not that he cannot be thought to neglect those children of men whose father he is in an especiall manner 9. To amplifie all very emphatically by an interrogation he propoundeth the point i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not
will we shall live and do this or that This is not to be taken as if we should to every sentence that we utter adde this clause If God will but that we should be so well instructed in the divine Providence as to know nothing can be done without the will of God and thereupon ever to have in our minds that reservation If the Lord will Thus by submitting our wills to Gods will we shal be sure both to have our wills effected yea also that to be effected which is the best Gods will will we nill we shal be accomplished If then we will nothing but that which may stand with Gods will in the effecting of Gods will our will must needs be effected And because Gods will ordereth and disposeth all things to the best on the same ground that which we will must needs fall out to the best But suppose our will should wish any thing that God would not have what skilleth it We may know what we would have but God knoweth what we should and shall have It is therefore much better that our purpose and desire be crossed if at least it be contrary to Gods then effected If Gods counsell and determination be accomplished as accomplished it shal be it is enough My will therefore shall take the pattern of our Saviours for her guide and in all cases say as he did in a most extreme case O my Father not as I will but as thou wilt Mat. 26. 39. O how impious sacrilegious and blasphemous yea atheisticall and Luciferian was that speech of a Pope who being forbid by his Physitian a meat that he liked replied that Iulius 3. he would have it in despite of God Such are the thoughts if not the speeches of many presumptuous spirits §. 11. Of Contentednesse VII * * * See §. 5. COntentednesse is requisite in all estates The extent of Gods Providence giving evidence to Gods disposing and ordering all estates if men rest not content in their estate they manifest a discontent at his Providence Surely he had an eye on Gods Providence ordering his estate who in his great affliction said a a a Psal 39 9. I was dumbe and opened not my mouth because thou Lord diast it And he who having heard a judgement denounced against him which would make a mans eare to tingle againe replied b b b 1 Sam. 3. 18. It is the Lord let him do what seemeth him good In like manner c c c 2 Sam. 15. 26. 16. 11. David d d d Iob 1. 21. Iob e e e Isa 39. 8. Hezekiah and others manifested great contentednes in great extremities But most pertinent to our purpose is this of S. Paul f f f Phil. 4 11 12. I have learned in whatsoever state I am therewith to be content I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need g g g 1 Tim. 6. 10. Heb. 13 5. To this contentednesse we are all exhorted by him that had so well learned it himselfe Well it beseemeth the sonnes of God children that have so high and heavenly so potent so prudent so provident a Father whose Providence extends it selfe as to all creatures not the least excepted so to every thing that appertaineth to them seeme it never so small as to their haire the number and colour thereof and to the just pitch of their stature well I say it beseemeth children that have such a Father to rest contented with that estate wherein he setteth them Whatsoever the present estate of Saints is God hath set them therein On this ground as when we are in high and honourable places when we abound in wealth when we have good health when we enjoy peace or any manner of prosperity we ought to be perswaded that these are good for us so on the other side when we are in meane places when we are pinched with poverty when we are visited with sicknesse when we are molested with sundry troubles when we are pressed with all manner of adversity to be perswaded that even these latter estates are best for us at that time when and so long as we are in them For our estate of what kind or condition soever it be is disposed by our Father before mentioned and he knoweth what is fitter for us then we can know Therfore the Lord here in this text speaking of the extent of the divine Providence putteth them in mind of this Father saying A sparrow shall not fall to the ground without YOVR FATHER Faith herein will make us thankfull for all manner of prosperity as proportioned out unto us in wisdome and love by this our Father and patient under all manner of adversity as laid upon us in like wisdome and love by the very same Father This is rightly and truly to be * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesentibus content with things present or with such things as for the present we have or with the estate wherein for the time we are §. 13. Of ascribing the glory of all deliverances to God VIII * * * See §. 5. THe glory of all deliverances is to be ascribed to God For by that Providence which extends it selfe to all things deliverances from enemies from dangers from distresses from all manner of evils are obtained But that is the Providence of God To whom then if not to him shall the glory thereof be ascribed Hereof we have spoken * * * The Churches Conquest on Exo. 17. 15. §. 77. before Onely here learne we to apply this generall point to such particular deliverances as God hath given unto us Considering therefore that this our land which hath now for many yeares enjoyed the bright pure comforting sanctifying and saving light of the Gospell lay for many hundred yeares together in the dismall and damnable darknesse of Popery we are oft to call to mind and duly to meditate on the means and times whereby and wherein the divine providence hath brought into our land this light to discover and drive away that worse then Egyptian darknesse of Popery For instances take these 1. Iohn Wickliffe about the yeare 1371 in the raigne of Edward 3. even in the midst of popish darknesse held out the light of the Gospell wherewith many in those dayes were enlightned This fire by the abundance of ashes which the Romish Clergy heaped upon it lay after the death of Iohn Wickliffe smothered up yet were those ashes raked away about 40 yeares after by Iohn Hus and the sparkes of that fire so blowne up as dazled the eyes of the Papists and made them mad againe against those that laboured to bring out those sparks 2. Henry 8. disanulling the Popes usurped authority in England had by Act of Parliament the title of Supreme An. Dom. 1534 Head of the
knowne properly to belong to such as have well deserved in Warre Our Ancestours got their greatest renowne by warlike affaires Can any now deny the Artillery profession to have Maiores nostri summam rebus bellicis retulere gloriam Ambr. Offic. l. 1. c. 35. Things requisite to make men fit for Warre been accounted an honourable function Many honourable parts and endowments are requisite to make a man expert in the Artillery profession as Soundnesse of judgement Sharpenesse of wit Quicknesse of conceit Stoutnesse and courage of mind Vndauntednesse in danger Discretion mixed with passion Prudence Patience Ability and Agility of body and of the severall parts thereof with the like all which do demonstrate that the function whereunto they are required is an honourable function Matter both of Enducement and also of Encouragement doth this first observation afford §. 7. Of double honour due to such as exercise Armes ENducement to men of place power and parts to Governours to Nobles to Rich men to all that can any way add any honor to this profession to do what they can to the advancement of that which is in it selfe so honourable as hath been shewed and worthy of all the honour that can be done unto it The Apostle maketh mention of a double honour 1 Tim. 5. 17. That double honour is Countenance and Maintenance both which are most due to this profession and most meet it is that both be given thereto By this double honour have Honos alit artes Cic. Tusc quaest lib. 1. all professions in all ages beene brought to that perfection whereunto in any kind they have attained The respect and reward which of old hath beene afforded to valorous and couragious well exercised and well experienced Captaines and Souldiers in the foure fore-named Monarchies made them so abound with Men of Warre as the whole world was made to tremble at the heare-say of them When once a question was moved why after Virgils time there were no more such excellent Poets as he was such an answer as this was made Sint Mecanates non deerunt Flacce Marones Virgiliumque tibi vel tua rura dabunt Martial l. 8. Epigr. 56. Good Poets thrive where liberall Patrons live Their countries will another Virgil give An answer very pertinent to the point in hand and fitly it may be applied to Captaines and Souldiers who undoubtedly will abound in number and grow very expert in all warlike exercises where they are plentifully sustained and highly honoured Were Artillery Gardens and Military Fields for Martiall discipline and warlike trainings fostered and honoured thorow-out this land as it is meet they should be Greece could have no cause to boast before England of her Achilles Diomedes Themistocles Pericles Pyrrhus c. nor Rome of her Scipioes Horatij Fabij Pompeis or Caesars Meanes among us are more wanting then Men or Minds Oh that this Enducement might prevaile with Men of Meanes to afford the honour of Regard and honour of Reward to this Artillery profession which is so worthy of double honour §. 8. Of Encouragement to Artillery Gentlemen THe Encouragement concerneth you the Commanders and other Members of this commendable and honourable Company Howsoever your Profession and practice be rejected or neglected by such as ought most to respect it yet it being honourable in it selfe be encouraged to go on therein The practice of a good thing is then most commendable when for the goodnesse of it it is practised The puissant Princesse Deborab that rose up a Mother in Israel and a Iudge therein with admiration said of such as offered themselves willingly My heart is on them Had your Mother Iudg. 5. 9. London or your Grand-mother England a tongue to expresse her mind she would with like approbation say to you that shew your selves not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forward to all Martial exercises My heart is on you yea the heart of him that loveth them that do good things cheerefully and willingly and can and will honour them that honour him his heart is on you He accepteth the good things which are done of the doers owne accord without compulsion by others or remuneration from others he accepteth them as done for his owne sake For * * * Compare Rom. 13. 5. with 1 Pet. 2. 13. 2 Chron 17. 16 that which is done for conscience sake is done for the Lords sake In this respect it is said of Amasiah the sonne of Zichri a great Captaine and Commander of two hundred thousand mighty men of valour under King Iehosaphat that he willingly offered himselfe unto the Lord that is he undertaking his function willingly he did it as to the Lord. Thus of you that are of the same mind Quoniam sibi mercedem ab homine non quaesrvit à Deo accepit sicut legimus c. Ambr de Abr Pat. l. 1. c. 3 it may be said ye offer your selves willingly to the Lord. And will not the Lord graciously accept such Abraham who in this kind nor expected nor accepted reward of man heard God thus speaking to him Feare not Abraham I am thy shield and thine exceeding great reward §. 9. Of drawing more to the Artillery Garden GIve me leave to extend this Encouragement to such as are not yet of your Fraternity nor have yet given their names to be of your Society I meane such as are in the floure of their age of sufficient stature and strength well able to afford time and meanes for Artillery exercises to offer themselves readily and chearefully to this honourable service The time which may be and usually is spared from your particular callings cannot be better spent exceptis semper excipiendis except duties of piety and charity whereby all other things are seasoned and sanctified I say vacant houres cannot better be spent then in the Artillery Garden and in the practice of Martiall discipline there exercised as shall * * * §. 16. afterwards be more fully cleared But thus much of the first point your honourable Function §. 10. Of valour requisite for Souldiers THe next concerning your Valorous Disposition is this Military Men must be of mighty minds They must be Men indeed and able to play the Men. The signe of difference Tria arbitror esse necessaria praelianti ut scil strenuus industriusque miles circum spectus sit ad se servandum expeditus ad discurrendum promptus ad feriendum Bern ad Mil. Temp. c. 2 betwixt such as were fit and unfit for Warre that God caused Gedeon to observe for retaining some and dismissing others tendeth to this purpose The signe was this They which lapped water with their tongues were entertained They which kneeled downe to drinke were cashiered The Reason was this They that kneeled downe to drinke manifested thereby a luskish sluggish disposition and desire to soope up their bellies full The other that took up water in their