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
us wrought by the spirit of comfort The other is good knowledge and understanding of the true grounds of faith as Gods promises properties and former dealings with others and our selves the mediation of Christ c. When the former failes men by the latter they may support and sustaine themselves This latter keepes many which want the former from despaire For it makes them not to dare to distrust 8. To all other meanes adde prayer Pray as he that said m m m Mar 9. 24. Lord I believe help my unbeliefe Pray for the spirit of supplication For there is n n n Zac. 12. 10. promise made thereof Pray for faith which is shewed to be the life of that gift So did the Apostles Lord increase our faith Luke 17. 5. So did Christ pray for Peters faith that it might not faile Luke 22. 32. In praying for faith and for stedfastnesse thereof Nisi sides data esset orare non posset Aug. Sixto Epist 105. pray in faith For where no faith is there can be no effectuall prayer §. 44. Of continuing to pray II. * * * See § 42. BY continuance in faithfull prayer divine succour is continued Thus much an Angell from heaven testifieth when he saith to Daniel a a a Dan. 10. 12. From the first day that thou didst set thy selfe to humble thy selfe before thy God thy words were heard This as it is true in regard of long holding out and continuing prayer at one time by reason of the need of present and continued succour from God so also is it true in regard of frequent and constant returning unto prayer time after time b b b Exo. 30. 7 8. The morning and evening incense which was constantly to be offered every day unto the Lord prefigured as much c c c 2 Cor. 12. 8 9 Paul being long buffeted by Satan prayed thrice that is oft and all the while found sufficient assistance d d d Acts 12. 5. Prayer being made of the Church for Peter he found assistance all the while he was in prison and deliverance out of prison e e e Luke 22. 42 43 44. Christ continued to pray all the while he was in his agony and returned to prayer againe and againe and found sufficient supportance f f f Heb. 5. 7. He was heard in that he feared The delight which God taketh in faithfull prayer the desire which he hath to give evidence of his fatherly acceptance of his childrens conformity to that order which he hath prescribed his faithfulnesse in performing to the uttermost his promises for hearing prayer together with other motives arising from his owne goodnesse are the causes of his ordering and disposing his blessings according to his Saints prayers As * * * §. 27. before we were taught by prayer to seeke succour of God so here we are further directed for continuance of succour to continue in prayer g g g The whole Armour of God on Eph. 6 18. Treat 3. Part. 2 §. 98. Of long continuance in prayer at one time h h h Ibid. §. 118 120. Of praying every day and keeping our set times for prayer Of i i i Ibid §. 137 c. all perseverance in prayer I have spoken elsewhere It shal be sufficient here to propound some cases whereunto such continuance as is here in my text implied may be applied 1. If any be in sight of an army as Moses here was they must do as Moses here did Cases wherein prayer is to be continued 2. If an army of land-souldiers or a fleet of sea-souldiers be sent forth prayer more then ordinary must be daily continued for them till we heare of the issue 3. If a Parliament or any other solemne assembly do meet about weighty matters while that assembly continueth prayer for it must be continued 4. If King or other Magistrate of good note and name of good use and proofe if a faithfull and powerfull Minister if parent husband wife master or any to whom we are by any speciall relation bound be in any danger by sicknesse or otherwise prayer is to be continued for them till we see some issue 5. If any by reason of the stone gangrene cancer sistula or any other torturing and dangerous disease be under the Chyrurgians hand to be cut or to have any member cut off prayer for Gods assistance and blessing is to be continued 6. If children be put forth to be trained up to any calling or if we be about any mariage for them for continuance of gods blessing continuall prayer must be made So in sundry other cases like unto these Intermitting or ceasing prayer before it is meet doth oft prove * * * See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. §. 116. very prejudiciall It was such an occasion that made Elisha the Prophet angry with Ioash King of Israel for smiting but thrice with his arrowes on the ground k k k Moyses vincere adversarium non potuit nisi postquam stabilis in signo allevatis jugiter manibus perseveravit Cypr de Exhort Martyr cap 8. Thou shouldest said he have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it 2 King 13. 19. Here in this place we see that Moises could not overcome the enemy till with stedfastnesse he persevered holding up his hands with the rod of God in them §. 45. Of fainting in prayer III. * * * See § 42. SAints are prone to faint in their fervency of prayer These phrases a a a Psal 69 3. I am weary of my crying mine eyes faile while I wait for my God b b b 73. 26. My flesh and my heart faileth c c c 77. 3. I complained and my spirit was overwhelmed d d d 42. 6 11. O my God my soule is cast downe within me Why art thou cast downe O my soule why art thou disquieted in me These and many other such like phrases used by Saints give too great evidence of their pronenesse to faint e e e Mat. 14. 30. Peters sinking when hee walked upon the waters f f f 8. 25 26. The Disciples feare when a storme arose g g g 26. 40 41. Their drowsinesse when Christ tooke them with him in the garden to pray do all manifest their pronesse to faint to waxe heavy and dull Christ in that place gives this reason hereof h h h See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 5 § 134. The spirit indeed is willing but the flesh is weake As this it being a fruit of the flesh an evidence of the corruption of our nature ministreth much matter of humiliation so it being no other kind of corruption but that which the best Saints are subject unto it affords matter also of consolation so as we need
mercies is kept fresh thereby men are the more and oftner provoked to praise God for them Yea thus Gods mercies manifested in one age are propagated to many ages whereby many ages have matter of praising God ministred unto them yea and of believing in God and of hoping for like mercies from him For God is the Lord that changeth not These Mal. 3. 6. memorials therefore giving evidence of what God hath beene able and willing to do they give cause to hope for like mercies on like occasions So as such memorials are honourable to God and profitable to present and future ages Take notice herof O ye Saints to whom the Lord vouchsafeth such mercies as are worthy to be had in everlasting remembrance let them not slip out of your minds Where publique memorials of them are wanting let private Christians make the best private memorials of them that they can §. 77. Of ascribing the glory of deliverances to God IIII. * * * See §. 71. THe glory of deliverances is to be ascribed to God a a a Gen. 33 20. The altar which Iacob built and the name which he gave to it implied as much as the altar which Moses here built and the name which he gave to it For God having delivered him as from many other dangers so in particular from that revenge which his brother Esan intended against him b b b Gen 33. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he nameth the altar which he built El-Elohe Israel the God the God of Israel Yea c c c Gen 35. 1. God himselfe commanded Iacob for this very end to build an altar to him which he did and d d d 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the name of the place El Bethel the God of the house of God The name which Abraham gave to the mount where Isaac being bound upon the altar to be sacrificed was delivered tended to the same end even to testifie that God was the deliverer The name was this e e e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah jireh The Lord will see So did f f f Gen. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this name Beer lahai-roi The well of him that liveth and seeth me which Hagar gave to that well of water which the Angell shewed her when she and her sonne was ready to perish for want of water and that which g g g Gen. 32. 30. Iacob gave to the place where he prevailed with the Angell which was Peniel The face of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of that name he rendreth this reason I have seene God face to face and my life is preserved Many other such titles are noted in Scripture wherein the name of God is expressed to shew that they ascribed their deliverances to God But more expresly is this proved by those hymnes which after deliverances were penned wherein God is acknowledged to have given deliverance as those which h h h Exo. 15. 1. Moses i i i Iudg 5. 1. Deborah k k k 2 Sam. 22. 1. David l l l Isa 38. 9. Hezekiah and others set forth To shew that these patterns are a president for others We have expresse precepts to enforce the same Where David reckoned up many deliverances which God gave to his people he inferreth these exhortations m m m 1 Chro. 16. 23 28. Sing unto the Lord all the earth shew forth from day to day his salvation Give unto the Lord ye kindreds of the people give unto the Lord glory and strength And againe n n n Psal 68. 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ Dei lib. 5. cap. 22. Ascribe ye strength unto the Lord that is acknowledge that that strength which you have to withstand and overcome your enemies is given you of God and give him the glory of it Whatsoever the meanes be that are used by men it is God that giveth deliverances Psal 18. 50. He weakneth the power of enemies he infatuateth their counsels he disappointeth their plots He gives wisdome strength courage and successe to his people It is therefore most just and equall and that which is but due that the glory of that which God giveth be given to him Kingdomes and Nations Kings and Generals Cities and See The Saints Sacrifice on Psal 116. § 78 See also in The Whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 59 c. other Societies Souldiers and all sorts of people yea private and particular persons all and every of you take you notice of the deliverances you have from enemies and from other dangers and damages take notice withall of the author and giver of them answerably let your hearts be so affected therewith that you may be provoked to give the glory to whom it is due You have the profit and benefit of deliverances shall not he that giveth them have the praise and glory of them As Iehovah was in the title of the memoriall here made by Moses so let the Lord be in your mind and in your tongue so oft as you have occasion to think or speak of the deliverances which God giveth you that as he here saith The Lord my banner so you may say The Lord my rocke and Psal 18. 2. my fortresse and my deliverer c. §. 78. Of the mind and method of the sixteenth Verse EXOD. XVII XVI For he said Because the Lord hath sworne that the Lord will have warre with Amalek from generation to generation THis verse may be taken as a reason of that which went before as the causall particle FOR prefixed before it by our English and sundry other Translators sheweth The reason is taken from Gods implacable wrath against Amalek Because God was inalterably resolved utterly to destroy Amalek therefore was there a memoriall of this first beginning to subdue them that by this memoriall succeeding ages might be encouraged to war against Amalek as occasion should be offered in assurance of victory The Hebrew hath an ordinary copulative particle a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND and he said But that copulative is oft used for a causall conjunction Besides there is a proper causall conjunction in the beginning of the next clause b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BECAVSE This must needs have reference to that which goeth before as if he had said A memoriall of this victory is made because the Lord is resolved to destroy Amalek The phrase whereby Gods resolution is expressed word for word is this The hand upon the throne of the Lord. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus super solium Domini Or Manum super solium Dominus The Lords hand upon the throne This is a forme or a rite of swearing As among us for ordinary persons to lay their hand upon a booke for noble men to lay their hand upon their breast
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
ordinary manner to seeke grace and favour of God that so this day of humiliation may prove a day of reconciliation For this end we are this day to enter into a solemne covenant with God and as we desire to have this hot fire of the Plague or extinguished or at least slaked so to remove the causes which have kindled the same so farre as we can find them out When the Iewes after the captivity on a day of fast entred into a new covenant with God m Ezr. 10. 3. Neh. 9. 2. they put away their strange wives and children because in taking them they sinned and to hold them had beene to continue in sinne In like manner though we be wedded to our sinnes as to wives and our sinnes be as deare as wives and children can be yet must they be put away els nor our persons nor our prayers nor any services that we performe can be acceptable to God Sinnes retained are as that n Exo. 15. 23. bitternesse which was on the waters in Marah which made them that they could not be drunken and as that o 2 King 6. 5. heavinesse on the axe head which made it sinke in the water and as that p Lam. 3. 44. thick cloud whereof the Prophet thus saith our prayer cannot passe thorow it Yea as those q 2 King 4. 39. wilde gourds which brought death into the pot But faith and repentance are as the tree which was cast into the waters and made them sweet as the stick which being cast into the water made the iron swimme as the winde which driveth away a thick cloud and as the meale which made the pottage wholesome Wherefore as Sanè ubi prorsus de medio actum suerit omne peccatum causa qui dem omnino sublata nec ipse quoque deinceps manebit effectus Bernard in Psal 91. Serm 10. we desire to have our persons prayers and other services acceptable to God and the fiercenesse of this pestilence to asswage yea this and other judgements to be removed let us take away the cause of all let us put away our sinnes The cause being taken away the effect will quickly follow §. 8. Of Gods foretelling judgements II. * See §. 2. GOD foretels what he intends against sinners This he did by a Gen 6 14. preparing an arke before the floud came by b 19. 1. sending Lot into Sodom before it was consumed by c Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued and by d 2 Chro 36. 15. raising up Prophets and sending them time after time to the Israelites This God doth to draw men if it be possible to repentance as e Ier. 26 18 19. Hezekiah and his people and f Ion. 3 5. Captivitas Iudae orum praedicitur ventura ut eum vencrit non casu accidisse videa tur scd irá Dei. Hieron Comment in Ioel 1. Gods patience the King of Niniveh with his people were wrought upon by this meanes and judgement prevented or els to make men the more inexcusable and to justifie Gods severity against men and to give evidence that the judgements which fall on men come not by chance but from God 1. Hereby have we evidence of Gods long-suffering He thinks not of wrath till he be exceedingly provoked Therefore he is said to be g Ion. 4. 2. slow to anger And when he is provoked to take vengeance he threatens before he strikes For h Lam 3. 33. he doth not afflict willingly He saies it and sweares it i Ezek. 33. 11. I have no pleasure in the death of the wicked And well we may believe him that he is so flow to take vengeance for vengeance is to him k Isa 28. 21. Extraneum factam suum all enum opus suum Peregrinum est opus ab eo Hieron in hunc locum his strange worke his strange act a worke and act whereunto he is in a manner forced which he would not do if otherwise he could maintaine his honour They therefore on whom judgement falleth have cause to confesse unto God and say l Dan 9 7. Hardnesse of mans heart O Lord righteousnesse belongeth unto thee but unto us confusion of faces for we have not hearkned c. 2. This manner of Gods proceeding with sinners gives demonstration of the irard and impenitent heart of man that will not be brought to yeeld Fitly is such an heart stiled m Ezek. 11. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart of stone For a stone may be broken to peeces yea beaten to powder but never will it be made soft so such mens hearts may be confounded with Gods judgements but will never be mollified nor made pliable to his will If threatnings or predictions of judgements could worke on Calamitas praedicitur ventura ut agente populo paenitentiam non veniat que ventura est si permansâ—rit in delictis Hieron in Ioel. 1. such God would never worke his strange worke Iudgements are foretoid to come that people repenting judgements might not come which yet will come as they are foretold if people continue in sinne Reade and consider Ier. 26. 18 19 c. §. 9. Of Gods making knowne his mind to his Ministers III. * See §. 2. GOD reveales his mind to his Ministers So he did to a Gen. 6. 13. Noah b 18. 17. Abraham c Exo. 3. 8. Moses and other his Prophets To omit other particulars in this case it is thus indefinitely said d Am. 3. 7. Non faciet Deus verbum nisi revelaverit Prophetis non quo omnia revelet Prophetis quae in coelo faciat sed quae facturus in terris sit Hier. in Am. 3. Lege plura ibid. Hac de re Surely the Lord God will doe nothing but he revealeth his secret to his servants the Prophets Not for their owne sakes onely doth God manifest his purpose to his Ministers but that they may declare to others what is made knowne to them On this ground saith the Lord to his Prophet e Ezek. 3 17. Gods providence and prudence in mans ministry Ezo 20 19. Luk 1. 12. Heare the word at my mouth and give them warning from me Now by this meanes of manifesting his minde the ministry of man God sheweth his providence and prudence 1. His providence in ordaining such a meanes as is fittest for mans infirmity For man can best endure man to speake unto him and to declare what is meet for him to know When God himselfe delivered his ten Oracles to the people they were so affrighted as they said unto Moses speake thou with us and we will heare but let not God speake with us lest we die Yea when Zachariah an ancient Priest saw an Angell that brought unto him a gladsome message he was troubled and feare fell upon him 2. His Prudence in ordaining so meane a meanes as will make triall
of mans respect to God whether he will give credence and yeeld obedience to Gods Word because it is Gods Word for the Lords sake rather then for the messengers sake For this are the Thessalonians commēded because 1 Thes 2. 13. when they received the Word of God which they heard of men they received it not as the word of men but as the word of God O let us in like manner testifie our acknowledgement of Gods providence and prudence in receiving as from God Respect to be shewed to Gods Ministers as to God that which by his ministers is delivered unto us Thus shall we testisie such respect to God as will make him to give evidence of his good respect to us §. 10. Of the grounds that Ministers now have to foretell judgements Ob. MInisters have not now such certaine knowledge of Gods minde as of old the Prophets and Apostles had to whom God did immediatly and infallibly make knowne his minde Answ We have a more sure word namely the holy Scriptures 2 Pet. 1. 19. 2 Tim. 3. 16. which are given by inspiration of God These shew what sinnes do most offend God and what doe soonest pull downe vengeance from God upon the committers of them So as when Ministers see such sinnes impudently and impenitently committed they may well inferre that God purposeth to send some judgement to such a people To this purpose is it that the Apostle reckoneth up sundry sinnes that the Israelites committed in the wildernesse and judgements that followed thereupon that we should not sinne as 1 Cor. 10. 6. c they did and fall after the same ensample of unbeliefe or Heb. 4. 11. disobedience On this ground many Ministers well noting the sinnes of these times did foretell that God would bring on this City or a Plague or some other judgement And in the beginning of the yeare many did particularly foretell the Plague it selfe Their threatning was little regarded little or no amendment followed thereupon now therefore is the Plague among us * A publique fast was proclaimed to bec kept weekly every wednesday while the Plague continued Now that the Plague is begun let us my brethren be admonished to repent and as a fast is proclaimed so let us keepe it after a right manner 〈…〉 humiliation of soule and contrition of spirit renting our hearts turning to the Lord fasting from sinne as well as from food Prepare to meet thy God O England This beginning of the Plague is a reall demonstration of a greater Plague yet to come If by more then ordinary humiliation and conversion Gods wrath be not pacified this Plague is like to be greater then ever was before in our owne or our fathers dayes even such an one as shall make this City empty and make the eares of such as heare of it to tingle againe The Lion hath roared who will not feare The Lord God hath spoken who can but Am. 3. 8. prophesie §. 11. Of the meaning and doctrines of the first part of the 45. Verse of NVMB. 16. NVMB. 16. 45. Get you up from among this congregation that I may consume them at once THE first clause here noted is an admonition for avoiding the intended judgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevatus suit In Hiphil clevavit se Targum saepe per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit Hoc in loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate vos The word translated Get you up properly signifieth to lift up ones selfe Yet the Iewes do interpret it oft times with a word that signifieth to separate ones selfe It is said before Verse 42. that the Congregation was gathered against Moses and against Aaron Hereupon it is likely that they were afraid and with feare cast downe as we use to speake and in regard thereof the Lord thus said to them lift up your selves or get you up Though in the former verse he spake onely to Moses yet here he useth the plurall number Get YEE up to shew that he had respect to Aarons safety also yea and to the safety of all that were not of their conspiracy Further because the multitude gathered together against them he addeth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the middest or from among that assembly The word translated c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit indixit congregation properly signifieth such an assembly as by appointment meeteth together d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word that signifieth the place or time appointed for assembling together is derived from the same roote It here implieth a multitude that among themselves appointed and conspired to do what they did The particle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS hath its Emphasis For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them The particle that joyneth the following clause to this is a copulative f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND. It is thus word for word Get you up from among this congregation AND I will consume them so as it implieth that God would not destroy the multitude that sinned till they that sinned not with them were separated from them Our English importeth as much by using a particle that intendeth the end of doing a thing thus THAT I may consume them Others expound it with a causall particle thus FOR I will consume them All tends Genev. Engl. to the same The thing intended is set out by a g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth an utter destruction of them all It is sometimes used in the better part and signifieth a full absolute and perfect finishing of a thing as where it is said h Gen. 2. 3. God ended or finished or perfected his worke It is also used in the worse part applied to judgement or destruction and signifieth an utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummavit finall destruction of all appointed to destruction as where the Prophet said to Ioash i 2 King 13. 19 Thou hadst smitten Syria till thou hadst consumed it So it is here used This is thus threatned because by other judgements they had not bene bettered but still continued in their obstinacy as the former histories in this chapter evidently shew To aggravate this intended judgement the more it is added k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut repentè Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in momento at once or word for word to translate it as suddenly or in a moment Our English phrase at once implieth a quick speedy sudden doing of a thing as where Abishai said to David of Saul let me smite him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una vice uno ictu Trem Iun. at once which is 1 Sam. 26. 8. as if he had more largely said I will not make much adoe nor belong
God tooke especiall notice that though all b 10. Israel worshipped Baal yet they bowed not a knee to that idoll yea though Eliah thought himselfe to beleft alone yet would not he associate himselfe with the multitudes of Apostates c Ioh. 6 66. c Many of Christs Disciples went backe and walked no more with him Whereupon Christ said to the twelve will ye also go away But Peter in the name of the rest answered Lord to whom shall we goe Thou hast the words of eternall life A worthy resolution A like resolution was this d Mat. 26. 33. Though all men shall be offended because of thee yet will I never be offended O if he had stood to this Very pertinent to this point is this prohibition of the Law Thou shalt not follow a multitude to do evill The number of men sinning neither extenuateth the sinne nor exempteth from judgement but rather aggravateth the sinne and pulleth downe more severe and speedy vengeance Multitudes of sinners are as multitudes of faggots or other combustible fuell which are so much the sooner set on fire and being once set on fire do burne so much the more fiercely The Prophets render this to be the cause of the fierce wrath of the Lord powred upon the Iewes that They all transgressed k Ier. 2. 29. From the least of them even to the greatest of them from the Prophet even to the Priest every one dealeth falsely l 6. 13. 28. They are all grievous revolters m 8. 6. No man repenteth of his wickednesse Be so farre therefore from taking boldnesse from multitudes of men conspiring in sinne as on that ground to be the more fearefull lest some sudden judgement should fall upon them Then especially is the time for such as are upright to mourne with fasting and prayer to humble their soules before God and to keep themselves unspotted when they see all of all sorts with greedinesse and impudency running into sinne Many are too prone indeed to make that the ground of their actions which Hushai in state-policy onely pretended when he said n 2 Sam. 16. 18. Whom all the men of Israel chuse his will Ibe o 17. 23 What got that Machivillian politician Achitophell by joyning with him whom the greater part of the people chose p Mat. 7. 13. 14. Si pauci sunt qui inveniunt prosecto longi pauciores erant qui summum ejus pervenire possunt Alijenim in ipsis statim iniâ—ijs c. The way wherein multitudes run is the broad way that leadeth to destruction But strait is the gate and narrow the way that leadeth to life and few there be that find it And if there be few that find surely there are fewer that attaine to the end of that way For some faile in the beginning others in the middest most when they come almost to end Whereupon our Lord saith that many are called but few chosen §. 20. Of the stay of judgement by reason of the godly mixed with the wicked IIII. * See §. 11. MIxture of the godly with the wicked is a stay of judgement When God was about to destroy Gen. 19. 22. Sodom he saith to Lot Haste thee I can do nothing till thou be gone b 2 King 22. 19. 23. 26. 24. 3. Good Iosiah was a stay of those judgements which God had threatned to bring upon Ierusalem for the sinnes of Manasseh c Gen. 18. 32. Had there beene but ten righteous men in Sodom surely it had not bin then destroyed when it was Gods respect to his Saints Abraham intimates the reason hereof in this Rhetoricall communication with God Wilt thou also destroy therighteous with the wicked That be farre from thee Shall not the Iudge Gen. 18. 24 35. of all the world do right The supreme Lord of all hath such respect to his faithfull ones as he will rather spare many wicked ones for a few righteous ones then destroy a few righteous ones with many wicked ones Behold here a meanes of Gods patience and long suffering Cum merita nostra nos gravant ne diligamur a Deo relevori apud eum illo um meritis possmus quos Deus diligit Aug Quest su per Exod. l. 2 c. 49. in the world which is that mixture of holy ones with the wicked that are in the world Were the number of Gods Elect accomplished and such as are sanctified taken out of the world soone would there be an end of all Many Nations Cities Townes and other Societies are spared for some faithfull Saints therein This surely is the reason of Gods much forbearance towards this Land this City of London and other places in this kingdome There is a remnant of righteous persons These hold up their hands to God ordinarily and extraordinarily to their persons to their praiers hath the Lord such respect as they do in a maner hold Exo 32. 10. him as Moses held God when it was in his mind utterly to destroy all the children of Israel that came out of Egypt Act. 27. 24. God gave to Paul all them that failed with him It is said that a little before Heidelberg in the Vpper-Palatinate was taken their faithfull Ministers were all taken away The world enjoy all they have by Saints O the ungratefulnesse of the wicked in the world Thorow Gods favour to the Saints here and there dispersed in the world they that live and enjoy any comforts in the world are beholding to those Saints for their peace plenty safety honours wealth liberty livings and life it selfe Yet in the world who more hated scorned reproched evilly entreated and persecuted in the world Is not this more then monstrous ingratitude But how beholding to God are these Saints to whom the Lord who is beholding to none beareth such respect as not onely to spare them but for their sakes those among whom they live §. 21. Of Gods revenging the rebellious V. * See §. 11. See more of this point in the Churches Conquest on Exo 17. 14. §. 68. Divina justitia punit eos qui cor rigi nolant Aug cont Adimant cap. 7. THe Lord revengeth the rebellious This is true both of such as band themselves in open hostility against his Saints and raise armies against his Church and also of such as more privately oppose against them that beare his image and contumeliously sinne against him as these Conspirators here did a Lev. 10. 2. A fire went out from the Lord and devoured Nadab and Abihu b Num. 11. 1. The fire of the Lord burnt among them that complained against him c 33. The Lord smote the people that lusted with a very great Plague d Rom. 13. 4. I will performe saith the Lord against Elie all things which I have spoken concerning his house Where men are instruments of punishing such the Lord is the principall Author They are Gods d Rom. 13. 4.
that draw nigh unto God with their mouth and honour him with their lips have their heart farre from him Sincerity of heart is the fire of the Lord with which the incense of prayer must be offered up Others in performing duties of piety so rest in that which they do as they looke not at all to Christ who is the Lords altar from whence alone such fire as is acceptable unto God can be taken Others so set their minds on mans lawes and the penalty thereof as God his will his honour conscience to him is not at all respected In these and other like cases doe men offer their incense with strange fire Direction for matter and manner to be fetcht from Gods Word Eph. 5. 17. Rom. 12. 2. Isa 8. 20. It behoveth us therefore diligently to search the Scriptures thereby to understand what the will of the Lord is and to prove what is good and acceptable unto him Therein we may have sufficient warrant for matter and manner for substance and circumstance To the Law and to the testimony if they speake not according to this word it is because there is no light in them But what is done according to the warrant and prescript of it may comfortably and confidently be done and that in assured expectation of Gods gracious acceptation and bounteous remuneration On this ground we may expect a blessing on the duties that we now performe For our extraordinary humbling of our selves with fasting and prayer is as warrantable for pacifying Gods anger as incense under the Law Let us from the Lords altar his Sonne Iesus Christ thorow faith in him take the fire of zeale sincerity and integrity and therewith offer our incense of the efficacy hereof we shall have occasion afterwards to speake §. 31. Of shewing mercy to such as wrong us IIII. * See §. 25. Of praying for enemies See The whole armo of God on Eph. 6. 18. §. 51. DVties of mercy must be performed to such as wrong us This did he who tooke all occasions to do so himselfe give us in expresse charge a Mat. 5. 44. Love your enemies do good to them that hate you The Law exemplifieth this generall in these particulars b Exod. 23. 4 5. If thou meet thine enemies oxe or his asse going astray thou shalt surely bring it back to him againe If thou see the asse of him that hatcth thee lying under his burden thou shalt surely helpe him If mercy must be shewed to the beasts of our enemies how much more to their persons In this respect the Wiseman thus further adviseth e Pro. 25. 21. If thine enemy be hungry give him bread and if he be thirsty give him water to drinke In like manner if they have pulled any judgement upon their owne pates our endeavour must be to helpe them to heale them 1. Thus shall we shew our selves to be children of our Father which is in heaven For he maketh his Sonne to shine on the evill and on the good Mat. 5. 45. Ad omnes faciamus bonum Christus non pro sanctis tantum passus est sed pro peccatoribus c Aug. de Salutar Dei c. 46. 2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies even Iesus Christ our Saviour Phil. 2. 5. 3. Thus shall we give evidence of the holy Spirits abode in us For the fruit of the Spirit is in all goodnesse Eph. 5. 9. 4. Thus shall we Overcome evill with good which is a Divine property thus shall we mollifie their hardnesse and bow their incensed mind to mildnes kindnes Rom. 12. 21. Quando inimicis nostris praebemus beneficia malitiam eorum bonitate nostra superamus mollimus duritiam iratumque animam ad molliciem benevolentiam flectimus Hier. Hedib quaest 1 5. And whereas corrupt nature is too too much addicted to revenge by these meanes shall we leave our implacable enemies to Gods revenge which the Wiseman thus expresseth Thou shalt heape coals of fire upon his head Pro. 25. 22 So farre therefore we ought to be from with-holding our hands from doing mercy because he to whom mercy is to be shewed hath wronged us as so much the rather to take that opportunity of doing good that it may appeare we do good for goodnesse sake without respect of persons without any partiality Woe were it to children of men if God did not do good to his enemies If we could overcome our selves we also should so do They who are borne againe whose corrupt nature is altered will so do §. 32. Of speedy pacifying Gods wrath V. * Sec § 25. GOds wrath is with all expedition to be pacified a Exo. 32. 11. So soone as Moses observed the wrath of the Lord to be kindled while he was in the mount before he came down to enquire after the cause thereof he offered the sweet incense of humble fervent prayer to pacifie the same When b Ion. 3. 4. Ionah began to enter into Niniveh and to threaten Gods vengeance both King and people by fasting prayer and repentance prevented the judgement They did not stay till the forty dayes respited were expired The direction of an Heathen Monarch but guided by the Spirit of God is in this case very remarkable it was this c Ezr. 7. 17. 21 23. Buy speedily Bullocks Rammes c. Whatsoever Ezra shall require let it be done speedily For why should there be wrath against the realme d Iob 1. 5. Iob was so speedy as upon suspition that his children in their feasting together might have some way or other provoked Gods wrath offered burnt offerings for an attonement Thus did Iob every day Fiercenesse of Gods wrath Gods wrath is as a fire e Psal 78. 21. Isa 30. 30. Ier. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes in magnum devencrant naufragium De peccatoribus Chrys Hom. 22. ad Pop. to fire in Scripture it is oft resembled Now a fire the longer it is suffered to burne the stronger and more violent it waxeth When therefore a fire is kindled will not wise men make all the speed that possibly they can to quench it The Prophets do thus set out the fiercenesse of this fire f Deut. 32. 22. A fire is kindled in the Lords anger and shall burne unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. g Nah. 1. 6. Who can stand before his indignation And who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him In regard of the violence of Gods wrath it is also resembled to h Isa 28. 2. 30. 28. A floud of mighty waters over-flowing If waters once overflow and make a breach all speed must be used to make
and Angels is a meere humane invention never could any Papist give any good proofe for it out of Gods Word nor ever hereafter can any do it That which is not in Gods Word cannot be drawne out of it This is such strange fire as will devoure them that use it even as a Lev. 10. 1 2. The fire that went out from the Lord devoured Nadab and Abihu and as b Numb 16. 35. that which consumed the two hundred and fifty men that being of the conspiracy of Korah offered incense incense that much incensed the fire of Gods wrath To reason the case a little with our adversaries Why do they not content themselves with that pure and sweet incense that Christ our great Priest offereth up Is it not sufficient Need any thing can any thing be added to the dignity and efficacy of that which Christ doth Can man or Angell do any thing more then God-man Are any more beloved of the Father then he But they pretend humility forsooth Sinfull men are unworthy to go to so worthy a Mediatour as the Sonne of God Therefore they have the Spirits of just men made perfect in heaven and the holy Angels to be their Mediatours Answ 1. Pretence of humility without warrant of Gods Word is high presumption c Hypocrisin hu militatis Oecu men in Col. 2. 19. He fitly stiled this kind of humility that stiled it a shew or a maske of humility counterfeit humility And d Vulgò dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens Ergò hic thelo humilis dici tur i affectans humilitatem Aug. Epist ad Paulin he more finely that by a new coined word compounded part of Greeke and part of Latin called it Thelo-humilitatem will-humility voluntary or affected humility which is plaine and palpable arrogancy 2. Though Angels and Saints in heaven be more perfect then men on earth yet are they not worthy of such an office as to be Mediators Intercessors to God for others Or this office of Intercession is too much vilified or celestiall creatures too much dignified and deified by accounting them Intercessours in relation to God 3. Christ himselfe is deprived of one of his prime functions and honours by ascribing it to others or at least he hath co-partners and assistants joyned with him Which to do is intollerable presumption 4. The love of Christ to man is thereby exceedingly impeached For he was made like to his brethren that he might be a mercifull and faithfull High-Priest in things pertaining to Hebr 2. 17. God c. This end of his taking our nature on him is frustrated if we need other Mediatours to him To what end is he made man if there need other Mediatours to present us to him Wherein appeares he to be so mercifull if of our selves we may not have accesse to him who was made as our selves a Sonne of man The excellency necessity sufficiency and commodity of Well use and trust to Christs intercession Christs intercession being by the Gospell evidently revealed unto us it becommeth us to take such notice thereof and to be so instructed therein as we may in all our needs wisely use it and confidently trust to it They wisely use it that on all occasions when they approach to God have the eye of their soule fixed on Christ abiding in heaven at Gods right hand and making intercession thorow his mediation and intercession present their persons their prayers and all their holy services to God the Father Especially when Gods wrath is provoked and any signes thereof begin to manifest themselves then to humble their soules at the throne of grace then thorow the intercession of Christ to crave mercy and pardon That forme wherwith the Church useth to conclude her prayers thorow Iesus Christ our Lord is a worthy form and pertinent to the point in hand In using the words our heart ought to be lift up unto Christ and set on him sitting on Gods right hand Yea though such words be not alwayes expressed yet every petition made to God every thanks offered to him every thing wherein we have to do with God must in mind and heart be intended thorow the mediation and intercession of Christ We read of incense offered with the prayers of Saints the smoke whereof ascended before God This incense is the Rev. 8. 3 4. intercession of Christ They trust to his intercession who use no others but his and in the use of his rest confidently that they shal be accepted Thus may we thus must we do We may do it because what soever is in us to discourage us or any way to make us doubt of acceptance is so abundantly supplied in Christ as all matter of doubt and feare is thereby taken away We must do it for the honour of Christ for the comfort of our owne soules Christ is much honoured by the stedfast faith of his Saints Thereby the dignity of his person the merit of his sacrifice the favour of his Father the efficacy of his intercession and other his Divine excellencies are acknowledged The soule of him that in faith expecteth thorow Christ acceptation cannot but be much comforted This was it that much encouraged and comforted Stephen even then when his malicious enemies gnashed on him with their Act. 7. 54 55. teeth that he saw Iesus standing on the right hand of God That of Stephen was extraordinary For the heavens were actually really opened and Christ in that body wherein he was seene on earth and wherewith he ascended into heaven appeared unto him being in the highest heaven Stephens sight was also extraordinarily quickned and enabled distinctly to perceive and discerne a visible object so far off Such an extraordinary bodily sight of Christ is not to be expected of us Yet as truly and to as great comfort of soule may we with the spirituall eye of the soule the eye of faith see Christ sitting in heaven for us as it is said of Moses By faith he endured as seeing him who is invisible Heb. 11. 27. Thus to eye Christ with his incense his intercession before God in dangers and distresses in feares and perplexities while we live when we are giving up the ghost can not but bring unspeakeable comfort to the soule §. 40. Of the scope of the last clause of the 46 Verse NVMB. 16. 46. For there is wrath gone out from the Lord the plague is begun A Reason of the fore-mentioned direction given to Aaron is here rendred as is evident by this causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR. The reason is taken from the manifestation of Gods wrath and confirmed by an effect or evidence thereof a plague The reason may thus be framed When Gods wrath is gone out attonement must be made But now Gods wrath is gone out Therefore now an attonement must be made That Gods wrath was gone out he proves by the effect thereof which may be
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
schismaticall and prophane persons loathed Superstitious persons wish for Queene Maries dayes againe Schismatiques wish there had beene no reformation unlesse it had beene better The prophane cry out of too much preaching 5. For Magistrates abusing their authority all the complaints 5. Magistrates abuses of the Prophets may too justly be taken up against many of ours if at least this were a fit place to make complaints of their bribe-taking perverting justice oppressing the innocent using their power to their owne turnes c. 6. For Ministers perverting their function many among 6. Ministers faults us exceed the false prophets among the Iewes None greater discouragers of the upright None greater animaters of the prophane The greatest zeale which they use to shew is in their bitter invectives against such as make most conscience of sinne They are too great companions with the baseer and lewder sort 7. For trampling upon such as are fallen so inhumane are 7. In humanity Am 6. 6. many as they do not onely stretch themselves upon their beds and drinke wine in bowles while their brethren â—e groaning under sore afflictions or like the Priest and Levite passe by without succouring such as are not able to helpe themselves Luk. 10 31 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 8 but like Iobs friends charge them with hypocrisie or like the Iewes account them the greatest sinners or as Shemei raile on them and so give them instead of a cup of consolation vinegar and gall to drinke 8. For conspiracy and consent in sin when was there more 8. Conspiracy then among us Great ones meane ones old young male female Magistrates subjects Ministers people rich poore masters servants all of one mind to disgrace integrity and to countenance impiety and iniquity Insomuch as the Prophets complaint is too truly verified among us Isa 59. 15. He that refraineth from evill maketh himselfe a prey 9. For obstinacy in sinne who can open his mouth wide 9. Obstinacy enough against mens stubbornenesse They are impudent and stiffe-necked They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed They bid a kind of defiance to God himselfe As they abuse his mercies so they despise his judgements What swearer what blasphemer what drunkard what adulterer what fornicatour what oppressour what extortioner what usurer what deceiver is reformed by this Plague So obstinate are people as God had need to make the faces of his Ministers strong against their foreheads Ezek. 3 8 9. 10. For Infidelity we Ministers have too great cause to cry out Who hath believed our report Were not this sinne 10. Infidelity Isa 53. 1. so fast fixed in mens hearts as it is much more comfort would be received from the Ministry of the Gospell and much better obedience yeelded thereto The Apostle giveth this reason of the small profit that was reaped by the Gospell It was not mixed with faith in them that heard it True faith hath a double worke where it is kindly wrought Heb 4 2. Faiths double worke 1. In generall it perswadeth the heart of the truth of Gods Word 2. In particular it brings the heart to apply that truth to it selfe as a truth which concernes him The small profit that many reape by Gods Word the little use that they make thereof sheweth how infidelity beareth sway in them Thus it commeth to passe that they are like the children in the market that neither danced to them that piped nor lamented with them that mourned Nor promises nor Mat 11. 16 17. threatnings nor mercies nor judgements worke upon them 11. For impenitency It cannot be denied but that many yea most are so setled on their sins as they hate to be reformed 11. Impenitency Where are true fruits of repentance to be found Where shame where sorrow for sin Where turning from sin Men rather grow worse and worse Gods judgments harden their Tantam nactus Pharao lengani mitateÌ„ extremaâ— de omnibus dedit poenas Chrys ad Pop. Hom. 46. hearts as they did the heart of Pharaoh But he paid thorowly for abuse of so much patience If by any occasion their consciences be any whit rub'd and they brought thorow feare and anguish to promise amendment they quickly shew that no true repentance was wrought in them But it is hapned unto them according to the true proverbe The dog is turned to his 2 Pet. 2. 22. owne vomit againe and the sow that was washed to her wallowing in the mire 12. For Apostasie if first we consider inward apostasie 12. Apostasie Inward which is b Rev. 2. 4 5. 2 Thes 2. 10. 11. a decaying inwardly in former love of truth too great and just cause of complaining is given Many have left their first love and become c Rev. 3. 16. Outward Apostasie lukewarme as the Laodiceans Thus a ready way is made to outward apostasie which is an open renouncing of the very profession of true Religion as this whole land did in Queene Maries raigne It is much to be feared that if a like occasion should be given a like apostasie would follow If these and other like provocations of Gods wrath among us be duly weighed we shall see cause enough to confesse that Gods wrath is justly gone out against us and that we have deservedly pulled this Plague upon our owne pates It remaines therefore that we thorowly humble our selves that we lay open our soares before our mercifull God that we faithfully promise amendment that we give evidence of the intire purpose of our heart in promising by an answerable performance But above all for the present that we crave mercy and pardon of God thorow Iesus Christ that he may offer up his sweet incense to pacifie his Father and cause his destroying Angell to stay his hand §. 47. Of the kind of plague here meant THe Effect of the fore-mentioned wrath that came from the Lord is thus expressed THE PLAGVE IS BEGVN The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a generall word that signifieth any heavy stroake of God The roote whence it is derived signifieth to strike a Exo. 21. 35. It is applied to an oxes striking or pushing to death so to other like strikings but most commonly to Gods striking of wicked men with some extraordinary judgement As where David said of Saul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him meaning so as to destroy him This word is c Exo. 8. 2. 12. 23. 12. 27. Ios 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves Yea such a word as d Exo. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians called plagues The word PLAGVE in our vulgar acception
the direction here given by Moses and because if mens directions or commandements be evill such as a 1 Sam. 22. 17. Sauls was unto his servants to slay the Priests of the Lord and as b Act 4. 18. the Rulers was unto the Apostles not to speake at all nor to teach in the name of Iesus then this Apostolicall rule takes place c Acts 5. 29. We ought to obey Godrather then men Where further this attribute pious is inserted it is not to exclude other Governours as if the commandements or directions of none but pious Governours were to be obeyed For d Rom. 13. 1. c Eph. 6. 5. 1 Tim 6. 1. Tit. 2. 9 3. 1. the Apostles that wrote to Christian subjects and servants that were under Heathen Governours 1 Pet. 2. 13 14 18. 3. 1. and Masters exhorted to obey such namely in the Lord so farre forth as they obey not in things forbidden by God or any way against his will e The whole armour of God Treat 1. § 6 96 Treat 3. §. 51. Treat 7. §. 38. Whereof I have elsewhere spoken moreat large Yet where Governours are pious obedience ought so much the rather to be yeelded to them as the Apostle adviseth where he saith f 1 Tim. 6. 2. They that have believing masters let them the rather do them service because they are faithfull Such an one was Moses to whose charge Aaron here yeelded obedience And therefore this attribute pious is here inserted Of this generall point I have treated in The Churches Conquest on Exo. 17. 10. § 36. §. 54. Of ordering obedience in circumstances aright II. * See §. 52. Obedite ad omne opus bonum Si bonum est quod praecipit praeses jubentis obsequere voluntati Sin malum c. Hier Cōment in Tit. 3. OBedience is to be yeelded according to the charge given In such charges as God giveth or by faithfull Ministers are given from God this holdeth good without any limitation In charges given by men it must be limited and restrained by such circumstances as are not against God and his Word For the former kind of charges and directions which are Divine these phrases of a Deut. 5. 32. 17. 20. 28. 14. Ios 1. 7. 23. 6. Pro. 4. 27. Not turning to the right hand or the left of b Num. 22. 18. not going beyond the word of the Lord to do lesse or more or c 24. 13. to do good or bad of ones owne mind imply a precise cleaving and close holding to Gods Word so as we swarve from it in nothing no not in circumstances That first phrase of not turning to the right hand or to the left implieth that Gods Word is as a right way wherein onely we must walke to attaine unto happinesse and that being in that way we may not turne out of it on any side any whither The phrase is used in that promise which the Israelites made to Edom when they desired to passe thorow his land d Numb 20 17. Let us passe say they thorow thy country we will not passe thorow the fields or thorow the vineyards neitherwill we drinke of the water of the wells we will go by the Kings high way we will not turne to the right hand nor to the left untill we have passed thy borders They hereby professe to keepe themselves onely in the high-way and not at any time any where to step out of it no not with mind of returning into it againe Thus it imports that it is not enough in some things to follow Gods direction and so to walke in his way and in other things to swerve from his direction and so to walke out of it but in all things we must follow it Yea though there be occasions of sundry sorts some enticing us one way others another way some to the right hand some to the left some more faire in shew then others yet ought we not to yeeld to any of them This charge given to Moses e Exo 25. 40 Looke that thou make them after their patterne which was shewed thee in the mount hath respect not only to the generall matter and substance but also to particular manner and circumstances So do all those Epithites which in Divine directions and commandements are used to set out the manner of performing things required Iosiah did herein testifie his respect to God and his Word f 2 King 22. 2. He did that which was right in the sight of the Lord and turned not aside to the right hand or to the left which is g 23. 25. afterward thus more fully expressed He turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses For directions and charges which men that are in authority over us do give the forementioned phrase is applied to them Where God appointed Iudges over his people to decide matters of controversie he ordained that his people should do h Deut. 17. 11. according to the judgement of those Iudges and not decline from the sentence which they should shew to the right hand or to the left i Ios 1. 17. The Israelites professe that they had hearkened unto Moses in all things and promise so to hearken unto Ioshua To yeeld such obedience to Gods charge in the matter and manner in the substance and circumstances thereof is a reall acknowledgement not of his Soveraignty onely and power to command but of his wisdome also in ordering of his commands so as good heed is to be given to every circumstance thereof not one no not the least of them being in vaine This also manifesteth a very dutifull respect to God to be conscionable in performing whatsoever he manifesteth to be Ne tractemus quare Deus unumquodque praeceperit sed quodcunque viderit esse mandatum hoc pia mens hominis implere festinet Hier Cōment in Eccl. 8. his will whether to us it seeme substantiall or circumstantiall It shewes that we humbly can submit our thoughts to the counsell of God when we question not his charge but readily do whatsoever is commanded Such a subjection to our Governours is an outward demonstration of the respect we beare to that place wherein God hath set them over us and to that authority which he hath given them They that obey onely in such things as themselves thinke substantiall and weighty may seeme to obey rather for the matter then for authority sake and they that neglect or refuse to observe the circumstances given in charge shew that they thinke themselves wiser then their Governours and better know how to distinguish betwixt needfull and not-needfull matters then their Governours which favoureth too rankely of pride and presumption §. 55. Of the danger of scanty obedience 1. MAny mens obedience is hereby discovered to be very scanty and faulty especially in relation to Divine directions and
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
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
his rebellion at the end of forty yeares and David raigned no longer then forty yeares at the most how could so many things as are noted of Absaloms rebellion and the consequences following thereon be done in so short a time 2. In the time of Absaloms rebellion it is said of David g 2 Sam. 17. 8. He is a man of warre and will not â—odge with the people Yea David himselfe offered to go out in battell against Absalom 18. 2. Yet i 1 King 1. 1. before David died such frigidity fell upon him as with cloathes they could not keepe him warme but were faine to bring a yong virgin to lie in his bosome How can such an alteration be thought to be in so short a time 3. All the histories recorded of David in the eight last chapters of the first of Chronicles were without all question after Absaloms rebellion How then can that rebellion be imagined to be in the end of Davids fortieth yeare The forty yeares therefore from the end wherof Absaloms rebellion began must needs have relation to some other thing then the raigne of David As to the beginning of the Diem pro tempore accipe Hier. Comment l. 5. in Isay 19. Dies pro annis numeratur Ibid lib 7. in Esa 16 regall government or to Samuels first annointing of David or to some other memorable matter And so this and the histories following may well follow as they are set in order of time The time at large is said to be k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes of David that is in the time of his raigne For the time of a Kings raigne is said to be l 1 Sam. 14. 52. 1 King 4. 25. 14. 30. Daies what they imply Gen. 47 9. his daies This word daies is used 1. To put them in mind of their short continuance on earth For our continuance is but of daies soone gone When Iaakob would set out the brevity of his life he thus expresseth it The daies of the yeares of my pilgrimage And Iob thus Are not mans daies as the daies of an hireling And David thus Thou hast made my daies Iob 7. 1. as an hand breadth Psal 39. 5. David here mentioned was a King and the best King that ever swayed Scepter His name according to the notation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dod amicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus 1 Sam. 13. 14. Acts 13 22. 1 Sam. 18. 16. Psal 16. 3. of it importeth a lovely or friendly one He was amiable and lovely before God and man and friendly to all Gods people He was a man after Gods owne heart And all Israel and Iudah loved him In the Saints was all his delight * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Famine importeth want of food for nourishment of the body It comes from a word that signifieth to hunger The famine here mentioned continued three whole yeares together and therefore after he had mentioned three yeares he addeth m Tribus annis continu is Trem. Iun. yeare after yeare that is as the former English Translaters turne it three yeares together The course which David tooke for removing the famine was to enquire what course the Lord would prescribe which is thus expressed David enquired of the Lord word for word in the originall thus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sought the face of the Lord. By the face of God is meant the manifestation of his presence and in that respect it s oft translated the presence of God as where it s said o Gen. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam hid himselfe from the presence of God Hebr. from the face of God And where God saith My presence shall go Hebr. my face Exo. 33. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest What may be here meant by seeking the face or presence of the Lord Answ Enquiring of the Lord what might be the cause of that famine and wherewith he might be pacified They that thus translate it Asked counsell of the Lord rightly aime at the meaning of the phrase Quest. How did David here enquire of the Lord Answ The particular manner is not expressed Diverse manners are in other places set downe For David 1. Sometimes by the High-Priest enquired of the Lord 1 Sam. 22. 15. This was the most ordinary way appointed by the Lord Exo. 28 30. Numb 27. 21. 2. Other times by an extraordinary Prophet 1 Sam. 22. 5. 2 Sam. 7. 2. Iosephus the Iew saith that the Prophets made answer to David about this famine 3. Yea many times also by himselfe humbly presenting Davidi Prophetae dixerunt velle Deum c. Item David audiens ex Prophetis Deum velle c. Ioseph Antiq. Iud. l. 7. c. 12. his supplication to God for direction 1 Sam. 23. 2. 2 Sam. 5. 19. It is most probable that David here enquired of the Lord by the most solemne and approved way which was by the Priest And that for that end he went to the Arke of God and in that respect may fitly be said to seeke the face of the Lord. §. 2. Of the resolution and observations of this text THe Summe of this text is A meanes for removing a Famine The Parts are two 1. A Description of the Famine 2. A Declaration of the Meanes In the Description we have 1. The thing described expresly set downe There was a famine 2. The aggravation thereof and that by two circumstances 1. The time wherein it fell out Set out by the King that then raigned In the daies of David 2. The continuance thereof which is 1. Generally expressed Three yeares 2. Particularly exemplified Yeare after yeare In the declaration of the meanes there is observable 1. The person that used the meanes David 2. The action that he did sought or enquired 3. The object or party of whom he enquired Of the Lord. This text thus opened affoords sixe considerable observations I. A famine is a judgement So is this famine here mentioned which moved David to enquire about it The cause of this famine rendred by the Lord in the latter end of this verse and the course which David tooke for removing it do evidently prove that this famine was a judgement 2. A famine may be under a pious Governour If ever there was a pious Governour David was he Many worthy commendations are given of him yea he is made a patterne of a good Governour Therefore a 1 King 3. 14. 11. 38. God himselfe setteth his example as a patterne before his successours And b 15. 11. 2 King 18. 3. 22. 2. good kings are thus commended He did that which was right in the eyes of the Lord as did David And evill kings are thus discommended c 2 Chro. 28. 1. 1 King 14. 8. He did not that which was right in the sight of the Lord like David Yea of such as halted in some
Taking away the whole stay of bread and the whole stay of water That Metaphor is taken from an old man who being not able to stand upright of himselfe hath a staffe to leane upon and thereby is supported or from a rent which is held up by the staffe in the midst of it if ye breake or take away that staffe or stay downe will the old man or the tent fall This staffe of bread and stay of water is that vertue which by the Divine providence is in them of nourishing such as eate the one and drink the other It is therefore by some translated the strength of bread and the strength of water By others the vigour and power of Fortitudo panis fortitudo aquae Iâ—em robur panis robur aquae Hier in Esay 3. Vis vigor panis aquae Calvin in Isay 3. 1. Fulcimentum Vatab. bread and water Take away this vertue from bread and water they are as if they were not of no use of no benefit Now it is God onely that gives or takes away this staffe and in that respect causeth famine As in these so in all other meanes of famine the Lord hath an over-ruling providence so as these secondary causes give witnesse to this that God sendeth famine and that therefore God is to be sought unto for removing and taking away famine §. 23. Of enquiring of God in and by his Word Quest. HOw may we now seeke of God a The meanes of old used are now no more of use Answ In generall God requireth no other meanes of seeking him then what he himselfe hath ordained In particular we have as sure and certaine a meanes for enquiring of God as ever the Church had which is his written Word This meaneth he who saith We have a more sure word 2 Pet. 1. 19. And he who long before that said To Habent ubi quae rerent Christum Habent inquit Moysen Eliam id est Legem Prophetas Christum praedicantes secundum quod alibi apertè Scrutamini Scripturas in quibus salutem speratis Illae enim de me loquuntur Hic erit Quaeri e invenietis Tertul. de Praescript Haeret. the law and to the testimony If any speake not according to this word it is because there is no light in them Isay 8. 20. This was it which he who in this text is said to enquire of the Lord made his counseller his lamp and light Psal 119. 24 105. This oracle of God first declareth the causes of famine wherof before § 6. If hereunto we impartially bring the testimony of our owne conscience we may soone find what causes hereof are in our selves and how farre we in our persons have provoked the Lord to judge us If further we bring a wise observation of the times wherein and of the persons among whom we live we may also find what are the common and publique causes of the judgements which God inflicteth 2. This oracle sheweth what means may be used for well ordering or removing that judgement whereof the causes are found out The means noted before § 8. are all prescribed in Gods Word 3. It also revealeth such Divine promises of blessing a right use of such means as are therein prescribed as we may with much confidence rest on a good issue Let this therfore be the generall use and close of all that in famine and other like judgements we do as David is here noted to do enquire of the Lord enquire of him in and by his word and withall as David here also did follow the directions prescribed by the Lord in his Word then shall we be sure to have such an issue as David had expressed in these words God was intreated for the land 2 Sam 21. 14. §. 24. Of the extremity of famine in the last fiege of Ierusalem BEcause reference is often made to the history of Flavius Iosephus of the warres of the Iewes concerning the extremity of famine in the last siege at Ierusalem by the Romanes in the dayes of Vespasian the Emperour I think it meet in the end of this Treatise distinctly to relate the said history so farre as it concerneth the famine The famine of the City and the desperation of the Ioseph de Bello Iud. lib. 6 cap. 11. Houses broken up and searched for corne theeves both increased alike every day more and more so that now there was no more corne found Wherefore the seditious persons brake into the houses and searched every corner for to find corne and if after their search they found any then they did beat the owners for denying it at the first and if they found none they tortured the housholders as having more cunningly hidden it And whosoever was yet strong of body and well liking him they presently killed for hereby they deemed him to have store of food or els he should not have been in so good plight of body as he was And they that were pined with famine were by these barbarous seditious people slaine who esteemed it no offence to kill them who would shortly after die though they were left alive Many both rich and poore secretly exchanged all that they had for one bushell of corne and All exchanged for bread presently shutting themselves in the secretest roome of their houses some of them did eate the corne as it was unground others made bread thereof as necessity and feare required No man in the whole city sate downe to eate his meate on a table but greedily taking it not boiled from the fire they even raw as it was did eare it Most miserable was this manner of living and a spectacle which none without teares was able to behold for the strongest still got the most and the weakest bewaild their misery for now famine was the greatest calamity they endured And nothing doth arme men more then shame for during this famine no reverence Food snatched out of one anothers mouths was had towards any man for wives tooke the meat even out of their husbands mouthes and children from their parents and mothers even from their infants which was the most lamentable thing of all No body had now any compassion neither did they spare their dearest infants but suffered them to perish even in their armes taking from them the very drops of life Yet could they not eate thus in such secrecy but presently some came to take away from them that whereon they fed For if in any place they saw any doore shut presently hereupon they conjectured that they in the house were eating meat and forthwith breaking downe the doores they came in and taking them by the throat they tooke the meat out of their mouthes already chewed and ready to be swallowed downe The old men were driven away and not permitted to keepe and defend Cruelty used to get food their food from being taken from them the women were drawne up and downe by the haire of the
went up to the top of the hill Vers 12. And Moses hands were heavy and they tooke a stone and put it under him and he sate therein and Aaron and Hur stayed up his hands the one on the one side and the the other on the other side and his hands were steddy unto the going downe of the Sun Before the particular exemplification of the foresaid promise The Issue thereof is inserted which is different according to the occasionall signes Here therefore are 1. Two differing signes 2. Two differing issues Both these do answer each the other The first signe is of a steddy faith Moses held up his hand The second is of a weake faith He let downe his hand 1. The issue answerable to the first is that Israel prevailed 2. The issue answerable to the second that Amalek prevailed In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described 1. Of the Principall Moses 2. Of the Assistants Aaron Hur. The Actions of the Principall are actions of 1. Weaknes 2. Steddines His Action of weaknesse was before expressed vers 10. He let downe his hand but is here implied 1. By the cause thereof Moses hands were heavie 2. By the meanes he used He sate on a stone The Actions of the Assistants are of two sorts Both which are amplified by the benefit that thereupon followed The first kind of action was to procure him ease in two phrases 1. They tooke a stone 2. They put it under him The second was to assist him themselves In this latter is expressed 1. The Matter what they did Aaron and Hur staid up his hands 2. The Manner how they did it The one on the one side and the other on the other In the benefit that followed thereon is noted 1. The Steddinesse of the Principall His hands were steddy 2. The Continuance thereof Vntill the going downe of the Sun Vers 13. And Ioshua discomfited A malek and his people with the edge of the sword The Successe was very successefull It was Victory which is 1. Implied in this word discomfited 2. Amplified by the Persons Meanes The Persons are the Conquerour Ioshua Conquered Amalek His people The Means was with the edge of the sword Vers 14. And the Lord said unto Moses write this for a memorial in a booke and rehearse it in the eares of Ioshua The Event following upon this Battell was a Memoriall of it The Memoriall was of two kinds One enjoyned by God The other made by Moses In the former there is 1. A charge 2. A reason thereof In the Charge we have 1. The Persons 2. The Matter 1. The Person who gave the charge God 2. The Person to whom it was given Moses For I will utterly put out the remembrance of Amalek from under heaven The Matter consisteth of two branches The former noteth 1. The thing enjoyned 2. The end thereof In the thing enjoyned is noted 1. The action Write this 2. The Instrument wherin In a booke The end is For a Memoriall The latter noteth 1. The action to be done Rehoarse it 2. The person before whom In the eares of Ioshua The Reason is taken from Gods purpose against Amalek which was utterly to root him out In setting downe hereof are noted the Persons Action The Persons are 1. Destroying God I will 2. Destroyed Amalek The Action is a severe jadgement Whereof we have 1. The kind Put out the remembrance 2. The extent Vtterly from under heaven The Memoriall made by Moses is 1. Related vers 15. 2. Iustified vers 16. Vers 15. And Moses built an altar and called the name of it Iehovah-Nissi In the Relation is expressed 1. The Thing done Moses built an altar 2. The Title given to it He called the name of it Iehovah-Nissi Vers 16. For he said Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation The Memoriall which Moses made is Iustified by the Reason thereof Which is 1. Generally implied in these words For he said Because 2. Particularly expressed and taken from Gods implacable wrath against Amalek In expressing whereof is declared 1. The Ratification of the Doome 2. The Aggravation of the Doome The Ratification is by Gods oath The Lord hath sworne The Aggravation is 1. By the kinde of judgement The Lord will have warre with Amalek 2. By the Continuance of it From generation to generation §. 2. Of Amaleks malice against Israel EXOD. XVII VIII And Amalek came and sought with Israel in Riphidim THe first point in the Narration of this glorious victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compeni videtur á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. in Hiphil percussit Atque ita dicitur populus percutiens Ambr. Hexaem l 1 c. 4. sic Per interpretationem Amalech rex accipitur iniquorum Who meant by Amalek is the Assault Wherein the Assaulter Assault Assaulted and Place of Assault being all expressed I will begin with the Assaulter who is here said to be Amalek As his name was so washe The name Amalek hath a double notation applied to it The first is this a smiting people The other which is given by an ancient Father is this A King of the wicked That which shall further be spoken of Amalek will give evidence to both these notations and demonstrate that he was a smiting people and a King of the wicked Amalek as also Israel is a collective word it compriseth under it the posterity of Amalek even that people that nation that descended from him Now Amalek the man that was the first head and stock of this distinct nation from whom the name was primarily taken was Esaus grand-child or nephew For Amalek was the sonne of Eli Gen. 36. 4 12. 1 Chro. 1. 34 35 36. pkaz and Eliphaz the sonne of Esau and Esau the sonne of Isaaek and brother of Iaakob who was also called Israel So as the Amalakites were within three degrees of the same stock whereof Israel was 1. Ob. The posterity of Esau were called Edomites How then can the Amalakites be thought to come from Esau Gen. 36. 8 9. 25. 30. Ans The legitimate posterity such as were borne of his wives or his sonnes wives were indeed called Edo mites But Amalek was the sonne of Esaus sonne by a concubine Gen 36. 12. and therefore severed from Esaus stock so as he himself was counted head of a stock 2. Ob. Moses maketh mention of the Amalakites above Gen. 14. 7. an hundred yeares before Amalek the sonne of Eliphaz was borne Ans Moses useth that title Amalakites by way of Anticipation De exemplis anticipationis tum nominum tum rerum vide Prolegomina Perkinst praefixa Harmoniae Bibl. which is to give that name to a place or to the Inhabitants of a place whereby they were called when the history that maketh mention of
was saved and delivered from the Amalakites And after Moses death he was the chiefe Governour and Generall that saued Israel from the Canaanites and other nations that were rooted out by him Wherein he was a type of Iesus whose name if it were written in Hebrew would be the very same namely Iehoshua The Greeks therefore for Ioshua or Iehoshua write Iesus Acts 7. 45. Hebr. 4. 8. At this time when Moses gave this charge Ioshua was none of the chiefe Princes of the Tribes For the chiefe Prince of Ephraim of which Tribe Ioshua was was e e e Num 1. 10. Elishama Indeed f f f 13 2 3 8. Ioshua is reckoned among those that were sent to search the land of Canaan who are called Rulers and Heads but they were not the chiefe Rulers and Heads but g g g Exo. 18. 21 25 such as are mentioned to be made by Iethroes advice Heads over the people Rulers of thousands Rulers of Hundreds c. As for Ioshua he was after this Moses his Minister Exo. 24. 13. Numb 11. 28. Yet at this time was he appointed the Generall of the Lords army partly because of his valour and partly because of that high calling whereunto he was to be deputed to conquer the Canaanites Ob. After this Ioshua is stiled a young man Exod. 33. 11. Numb 11. 28. Answ 1. The latter place may word for word be thus translated Ioshua the sonne of Nun the servant of Moses from his youth that is who had served Moses from his youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à juvenlute suâ Trem Iun. Ita etiam Chald. Paraphr 2. Senior is aetatis servuli dicuneur pueri à Dominis non aetatem exprimentes sed conditionem Amb. de Abr. l. 1. c. 9. 2. Servants of elder age are called lads or youths or young men as some of the Lord Majors servants are called So as this title doth oft signifie rather the condition of men then their age The Matter of the charge containeth in it words of preparation Choose us out men and execution Go out fight with Amalek The first word of the preparation * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose implieth a carefull and diligent choice upon good triall and proofe i i i Isa 48. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where God saith * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have chosen or proved thee in the fornace of affliction this word is used as also k k k 2 Sam. 6. 1. where it is said that David gathered together all the * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen or choice or chiefe men of Israel This particle l l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us is an usuall redundancy in the Hebrew tongue Yet is it not without an Emphasis implying thus much choose for us for our use for our good for the better successe to us The last word of the preparation * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plurali numero ponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Dignity of Chivalry §. 3. men importeth the kind of men that were to be chosen namely such as might truly be called MEN Valiant and valorous men The Charge for execution consisteth of two clauses The first go out He meaneth out from the congregation of the Israelites or from the camp where they were into the open field where the enemies were Two weighty reasons may be given hereof 1. To prevent the enemy and to keepe him from entring in among all the people 2. To pitch where Moses that intended to pray for them might the better see them that so by sight of them his spirit might be the more quickned and his prayer the more sharpned The last clause of the execution fight with Amalek sheweth the maine action to be done fight and the object or person with whom with Amalek The action is expressed in the very same word that was * * * § 4. before applied to the enemy but the circumstances give evidence that there it is used in one respect here in another 1. There for assault here for defence 2. There for offering wrong here for maintaining right 3. There for an effect of malice here of justice 4. There for an action without good warrant here with the best warrant that can be Divine precept Thus the same thing for substance may be done lawfully or unlawfully Warre may lawfully be waged and warre may unlawfully be waged Circumstances make much to the goodnesse or badnesse of an action Who are comprised under this last word Amalek hath beene shewed * * * §. 2. before The maine scope and drift of this charge is to use fit means for preventing that mischiefe which Amalek yet further intended against them The means was to send out a well furnished army against him This Charge then commendeth to us seven observations I. Princes must provide for their peoples protection Moses said So did Moses whom God made a Ruler over Israel he provided temporall and spirituall meanes He sent forth an army and he himselfe lift up his hands for Israels protection to Ioshua II. Men deputed to weighty works ought to be prepared thereto before hand Ioshua was to be the man that should conquer the Canaanites He therefore is here made Generall forty yeares before Choose us out men III. Military men must be choice men The charge here given for choosing men importeth as much And go out IIII. Enemies must as much as may be be kept out The charge here given is to go out namely to meet the enemy before he enter Fight V. Warre is warrantable It is here commanded by him that ordered his commands by speciall warrant from God with Amalek VI. Violence with violence may be resisted Amalek with open hostility fought against Israel Israel therefore is commanded with open hostility to fight against Amalek VII Approved means are to be used for attaining our desired ends This is a generall doctrine arising from the principall intent of this charge whereunto all the fore-named particulars do tend Moses here desiring to have the Israelites freed from these mischievous Amalakites giveth order for using the best ordinary meanes which was by force of armes to vanquish them §. 10. Of Princes protecting their people Sicut obedientes oportet esse qui reguntur sic etiam Rectores Principes vigilantes esse decet Chrys Hom. 34. in Heb. 13. I. PRinces must provide for their peoples protection As they who are under government must be subject so it becommeth Governours and Princes to be watchfull for the good of those that are under their charge So was Moses here and so all good Kings Princes Iudges and other supreme Rulers and Governours have beene from time to time Many have put their owne safety in hazzard to save their people Instance those who in their owne persons have gone to warre and beene Generals
generall inference thereupon So that we we Christians that live so many yeares after Ioshuaes time we may boldly say the Lord is my helper I will not feare c. Heb. 13. 5 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei quibus regitur administratur totus hic mundus non obstupescit obruiturque miraculis Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit dorsum ponimus ad artificem qui fecit Ibid. works of God to be done for us that of old were done for others yet the generals we may and ought to believe that that God which provided for and delivered of old such as trusted in him is still able and willing to provide for and deliver such as now trust in him These generals expect from God As for the means and manner of doing it referre them to his wisdome He ever remaineth the same God as in his power so in his will affection and compassion towards such as trust in him He can by sundry means bring things to the same issue If thorowly and advisedly the usuall works of God were considered even those whereby the whole world is ruled and governed who would not be astonished even as at miracles and by the miraculousnesse of them be strengthened in faith But many turning their faces to the works that are done turne their backes to him that did them Whence it comes to passe that neither God hath the glory which belongs to him nor man that profit which otherwise he might reape from the works of God Gather now ye that trust in the Lord gather what evidences Observe Gods former works ye can by Gods former works of his power and will Oft meditate thereon plead them in prayer before God In your catalogue of Gods former works be sure you leave not out such as are done in your daies and to your selves in particular whereof upon experimentall evidence you may say to God marvellous are thy works and that my soule knoweth Psal 139. 14. right well The works which were brought to Moses his mind by holding up this rod were such as were done in his daies before his eyes by his ministry Such works as are done in our daies and to our selves make the deepest impression and have the most effectuall and mighty operation Such were they whereby Iacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith Though we have not such a visible signe of Gods former works as this rod was which Moses held up yet we have as good and sure staies for our faith to rest upon For we have Gods works recorded in Gods Word a Word of truth And we may say as the Psalmist doth We have heard with our eares O God our fathers have told us Psal 44. 1. what works thou diddest in their daies in the times of old And God hath in our dayes and before our eyes done such works as give us sufficient ground to trust in him We have memories to retaine them We have minds to meditate on them We may if we will register and record them What could Moses his rod do more then al these Though we want that externall signe yet we have the substance And by a right use of what we have our faith in God may be strengthened as Moses was by the use of this rod. Ruminate therfore on Gods bringing in the Gospell in King Henry the 8 daies On establishing it in King Edward the 6 daies On the courage comfort and constancy that he gave to Martyrs in Queene Maries daies On the restoring of the Gospell in blessed Queene Elizabeths daies On the many victories then given especially in 88. On the many deliverances from Papists treasons especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God and thereby shalt thou find much vigour infused into thy faith Withall well note the promises of God For this rod which Moses tooke up to the hill was a signe of Gods promise Take this rod in thine hand saith God wherewith Exo. 4. 17. thou shalt do signes Gods promises are the most proper ground-worke of faith as I have * * * The whole Armour of God on Eph. 6 16. Treat 2. Part. 6 § 71 c. elswhere shewed §. 34. Of the benefit of a perswasion of others prayers VIII * * * See §. 26. PErswasion of others prayers addeth much courage in dangerous imployments This was one reason why a a a Num. 10. 9. God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people that by that signe his people might be assured of the Priests prayers and be thereby the more encouraged b b b 2 Chro. 13. 14 Thus were the people in Abijahs time much encouraged This questionlesse was the reason why c c c Iudg. 4. 8. Barak was so importunate to have Deborah go with him to the warre Her sex might make him thinke that she was not fit to lead an army or to fight But he knowing her to be a Prophetesse did also know that her prayers would be availeable with the Lord and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them Did not this perswasion encourage him who speaking of his troubles said d d d Phil. 1. 19. I know that this shall turne to my salvation thorow your prayer Gods people being acquainted with Gods Word thereby know that God is the fountaine of all blessing and that prayer is the means of receiving all needfull blessing from him and that the prayers of others are availeable with God Muliùm valent preces in communi multorum Hier. Commēt in Rom. 15. as well as their owne and that when others prayers are joyned with theirs they are so much the more powerfull How can they then but be the more incouraged by their perswasion of others prayers for them Of craving others prayers See The whole Armour of God on Eph. 6. 19. Treat 3 §. 137. Good cause there is for this very cause when any go about any weighty difficult or dangerous worke or when they are in any dangers or feares to crave the prayers of such as they count faithfull as e e e 2 King 19. 4. Hezekiah did of Isayah And for them of whom this duty is desired by solemne promise to bind themselves to do it as f f f 1 Sam. 12. 23. Samuel did that so they who desire it may have the more cause to believe that it shall be performed And if the worke enterprised be publique meet it is that a fast be proclaimed and publique prayers enjoyned for their good successe By these publique prayers more notice may be taken of the many prayers that by many persons are
Elohim Gen. 2. 4. Iehovah expressed they read Adonai which is pointed with the same pricks and also signifieth Lord. And where b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Elohim Gen 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim Adonai Psal 68. 20 In priori exemplo Adonai praeponitur Iehouae In posteriori postconitur In utroque scribitur cum Chirick sub Vau pronunciatur Elohim Iehovah is joyned with Adonai that Adonai might not be twice together pronounced it is pointed with the pricks of Elohim thus Iehovih and answerably they read it Elohim which word signifieth the mighty God To confirme this course of pronouncing Iehovah with other words they alledge that the blasphemy for which the Moungrill of an Egyptian Father and Israelitish mother was stoned to death was an open pronouncing of that ineffable name Iehovah in the proper letters and vowels thereof This they gather out of this phrase c c c Lev. 24. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expressit seu pronunciavit illud nomen maledixit He pronounced that name and cursed that is by pronouncing that name he cursed What was that name Even this ineffable name Iehovah Yet further do the Iewes proceed in their seeming high esteeme of this name For where they compute their numbers as the Graecians do by letters d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod the first and e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He the last letters of this name Iehovah make up that name f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 135. 4. Iah which is an abbreviation of Iehovah and in effect importeth as much and according to their ordinary computation maketh up the number of fifteene g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod The first letter importeth ten the latter h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He five They in their numbring will not use those two letters together but instead of the first i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth a letter that signifieth nine and k k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van another instead of the latter that signifieth six as if we instead of fifteene should name nine-six It seemes that the Heathen had heard somthing of this excellent name and thereupon named their god Iupiter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pater which to joyne both together soundeth Iapater and in another case Iovem in relation to Iehovah And this reason is rendred of the Iewes forbearing to pronounce Iehovah that they might take away all occasion from the Heathen of imagining their god to be Iehovah Howsoever there was a savour of too much superstition in forbearing the sound and letters of these high and excellent names Iehovah and Iah and their reasons produced beare not full weight at the ballance of the Sanctuary the holy Scriptures yet shall they be a witnesse and evidence against many Christians who over lightly esteeme Deut. 28. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen illud gloriosissimum reverendissimum Iehovah Deum tuum and take in vaine this glorious and fearefull name The Lord thy God which is directly a breach of the third commandement to which a terrible penalty is annexed Not the Iewes onely but also the LXX Greeke Translators of the Old Testament were very tender in using this name Iehovah They do not therefore translate according to the sound and sillables and letters of the Hebrew word but according to the sense and meaning thereof and so turne this Hebrew word Iehovah by a word that signifieth l l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LORD wherin the m m m Compare Psal 110. 1. with Mat. 22. 44. And Ier. 31. 31 32 33 34. with Heb. 8. 8 9 10 11. Pen-men of the New Testament Apostles and Evangelists imitated them In imitation hereof those learned and judicious Divines who by King IAMES his speciall command were appointed to translate anew the holy Scriptures into the English Tongue very rarely use this word Iehovah in English but turne it thus The Lord. Yet that the reader might know when this word Lord is put for Iehovah they caused it to be printed in foure capitall letters thus LORD So as whensoever ye find LORD so printed know Iehovah is there expressed in the originall or at least Iah which we have shewed to be an abbreviation of Iehovah n n n Psal 136 3. 97. 5. Isa 1. 24. Ios 3. 11. Adonai is also a name given to God and signifieth Lord but it is not so proper to God as Iehovah therefore though when it is applied to God it signifieth and is translated Lord yet is it not printed in foure capitall letters as the words before Gen. 18 27. Psal 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD mentioned except when it is pointed with the same vowels that Iehovah is and is put for Iehovah So other names of God translated Lord and God For there are ten especiall names names applied to God in sacred Scripture as an ancient Ten Hebrew names of God Hieron in Epist ad Mar cc◠Father well skild in the Hebrew tongue hath set them down together The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah which sets out among other excellencies the eternity and selfe-existency of God The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah which is a diminitive of Iehovah and noteth out the selfe same things The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehejeh asher Eheje I am that I am This title sheweth that God is as a circle which hath neither beginning nor end but containeth all things within the circuit of it It implieth Gods incomprehensiblenesse immutability and all sufficiency The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong God This especially declareth Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trem. Iun. Deum fortem the omnipotency of God The fift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim The sixt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohe These two are the plurall number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El the strong God and as it so they import the omnipotency of God But yet further they imply another and a deeper mystery namely the Trinity of Persons For evidence thereof either and both of these two last recited names being applied to God though they be of the plurall number use to be joyned with words of the singular number Witnesse the first clause of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara Elohim word for word Gods created that is God the Father God the Sonne and God the Holy Ghost created The word of the plurall number sets out the Trinity of Persons The word of the singular number joyned with it sets out the Vnity of the Deity in the Trinity of Persons The seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai All-sufficient This title gives apparent evidence of Gods All-sufficiency in himselfe and to all his creatures The eight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion Altissimus The most
for a King to lay his hand upon his Throne Sometimes the lifting up of the hand implieth an oath as where Abraham saith I have lift up my hand to the Lord. Gen. 14. 22. Thus the Lord expresseth his oath e e e Deut. 32. 40. I have lift up my hand to heaven and here as spoken of a King it is said The Lords hand upon the throne The word translated f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VPON doth oft signifie AGAINST as where it is said g g g Psal 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They tooke counsell together against the Lord and against his annointed Hereupon h h h Quia manus Hamaleki fuit contra solâ—um Iah bellum Iehovae in Hamalekum c. Iun. some apply this phrase to Amalek as if the name Amalek being supplied it were thus read Because the hand of Amalek is against the throne of the Lord the Lord will have warre with Amalek c. Thus they make the former part of this verse a reason of the latter This is a good congruous sense and true in the substance of it but not altogether so agreeable to the Hebrew words as the other of Gods oath Ob. The name of the Lord is twice expressed thus The Lord hath sworne that the Lord c. Answ That is an Hebrew phrase oft used and that to set forth the distinction of persons as where it is said The Si quis illud Pluit Dominus à Domino non de Patre Filio accipit sed cundem à scipso depluisse dicit anathema sit Socrat. Hist Eccles l. 2. c. 3. Lord rained from the Lord Gen. 19. 24 that is God the Sonne rained from God the Father The primitive Church was so confident in this exposition of that text as they pronounced anathema against such as tooke it otherwise Among other anathemaes annexed to the Nicene Creed this is one If any doth not take this THE LORD rained FROM THE LORD of the Father and the Sonne but saith that the same rained from himselfe let him be anathema The matter or thing sworne is thus expressed k k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War shall be to the Lordwith Amalek The sense whereof is well given in this English phrase The Lord shall have warre with Amalek The Lord is said to do that which by his appointment and direction his people did The warre here mentioned was an effect of an irreconciliable enmity and a meanes of that which was before mentioned an utter putting out of the Vers 14. remembrance of Amalek which because it was not at once done but by degrees time after time he addeth this phrase m m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from generation to generation even till they should be utterly destroyed In Summe this verse setteth out Gods irreconciliable enmity against malicious enemies of his Church Herenote 1. The inference For said he because 2. The Substance In the Substance we have 1. The Persons betwixt whom the enmity is The Lord. Amalek 2. The Manner of Expressing Executing that enmity It is expressed by a forme of oath The Lord hath sworne In the execution thereof is set downe 1. The instrumentall means thereof warre 2. The continuance therein from generation to generation The particulars afford six usefull instructions I. What God reveales to be inviolably determined must by man be heedfully remembred Because God had sworne to extirpate 1. The Inference Amalek Moses makes a memoriall thereof II. Mans wickednesse forceth God to sweare vengeance 2. The manner of expressing Gods enmity For so much doth this metaphor of Gods laying his hand upon his Throne import III. God undertakes his Churches quarrell For it is said The LORD will have warre 3 One of the parties betwixt whom the enmity is IIII. They are malicious and implacable enemies against whom Gods wrath is implacable Such were they who are comprised under this word Amalek 4. The other party V. Warre is a means of utter ruine For to put out the remembrance of Amalek warre is here threatned 5. The means of executing vengeance VI. Divine vengeance may continue age after age For here warre is threatned to continue from generation to generation 6. The continuance §. 79. Of remembring Gods unalterable resolution I. * * * See §. 76. VVHat God reveales to be inviolably determined must by man be heedfully remembred The Lord having caused his servant Iohn to reveale things which a a a Rev. 1. 1 3. must in future times come to passe to shew that men ought to be carefull in remembring them he pronounceth him blessed that readeth and heareth that prophesie The Lord that determineth all things to fall out according to the counsell of his owne will determineth also means for accomplishing the same Now by a heedfull remembrance of the things determined being by God revealed as in time we observe meanes for executing that which we know to be determined we may be instruments in accomplishing the good pleasure of the Lord which we can not so well do if the thing it selfe be out of mind and memory For this very end were there memorials of this purpose of God against Amalek that by remembrance of that purpose as occasions in time to come were offered they might do what in them lay to root out Amalek It behooveth us on this ground well to observe what parts of Gods irreversible counsell are now under the Gospell revealed and to keepe them well in memory To instance this in some particulars these following are as inviolably set downe as this of Amalek 1. b b b 2 Thess 2. 8. The destruction of that great adversary of the Christian Church Antichrist whom the Lord shall consume And c c c Rev. 17. 26 27 there are certaine Kings into whose heart God hath put to fulfill his will which is to hate the whore to make her desolate and naked and to eat her flesh and to burne her with fire 2. The calling of the Iewes For beside the many prophesies of those ancient Prophets that were before Christ d d d Rom. 11. 25. 26 Saint Paul expresly revealeth the determined counsell of God concerning this point whereof he would not have Christians to be ignorant 3. A bringing in of e e e Rom. 11. 25. A fulnesse of the Gentiles at which time the many differences which are now betwixt Christian Churches shal be taken away and a farre better union betwixt nations even in matters of religion established Among other meanes of remembring these whereof f f f §. 66. before we ought oft to call upon God for the accomplishment of them and that because they are absolutely promised §. 80. Of Gods swearing vengeance II. * * * See §. 76. MAns wickednesse forceth God to sweare vengeance Hereunto a a a Psal 95. 11. Num. 14.
voluntatem ejus est quanto magis Deum qui nihil temerè iurare po left Aug. Enar. in Psal 94. even a mortall Kings is as the roaring of a Lyon Pro. 19. 12. as messengers of death Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule Pro. 20. 2. What is it then to provoke the wrath of the King of Kings Yea so to provoke it as to force him to sweare in wrath that he wil be avenged on them It is a great matter for the Lord to threaten vengeance how much more to sweare it We have cause to feare when a man sweareth least by reason of his oath he do what he would not How much more ought we to feare when God sweareth who sweareth nothing rashly 3. It wil be our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge that we may the more carefully avoid them They are such as follow 1. Infidelity especially when God hath plainely revealed his purpose and made many promises and by his oath confirmed the same Deut. 1. 34. 2. Distrustfulnesse and doubting of good successe in that which God giveth in expresse charge Deut. 4. 21. 3. Idolatry whereby the true God is forsaken by those to whom he hath made knowne himselfe and false gods set in his roome Ier. 44. 26. 4. Profanation of holy things which manifesteth a disrespect of God himselfe Ezek. 5. 11. 5. Toleration of such as are impious against God whereby men are honoured above God 1 Sam. 3. 14. 2. 29. 6. Contempt of Gods word For what is that but a contempt of God himselfe Ier. 22. 23 24. 7. Perjury which is a kind of daring God to take vengeance Ezek. 17. 16. 8. Light esteeme of Gods favours and continuall murmuring at his providence Psal 95. 11. 9. Indolency and want of compassion at the miseries of Gods people Am. 6. 8. 10. Insultations over the Church of Christ in her calamities and when enemies prevaile against her Zeph. 2. 9. 11. Oppression of the poore Am. 4. 1 2. 8. 7. 12. Vnsatiable cruelty against such as fall into their clutches Isa 14. 24. §. 81. Of Gods undertaking his Churches quarrels III. * * * See §. 76. GOD undertakes his Churches quarrels What else doth that import which a a a Ios 5 13 14. Iehovah appearing to Ioshua in the shape of a man with a sword drawne in his hand said As a captaine of the host of the Lord am I now come In this respect is the Lord stilled b b b Exo. 15. 3. a man of warre and the warres of Gods Church are stiled c c c 1 Sam. 18. 17. warres of God As one evidence herof God hath oft visibly shewed himselfe by extraordinary meanes to fight for his as d d d Exo. 14 24 c. in the Red Sea against Pharaoh e e e Ios 6. 20. by causing the walls of Iericho to fall downe without warlike instrument f f f 10. 11. by casting downe great stones from heaven upon enemies g g g Iudg 3. 31. by enabling a man to kill 600 with an oxe goade h h h 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea i i i 15. 8. by the extraordinary strength which he gave to Sampson k k k 1 Sam. 7. 10. by scattering enemies with a great thunder l l l 14. 13 c. by putting an army to flight at the sight of two men m m m 2 Sam. 5. 24. 1 Sam. 14 15. 2 King 7. 6. by affrighting enemies when none appeare against them n n n Iudg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another o o o 2 King 19. 35 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture as ascribe the waging of warre discomfiting of enemies and victories to the Lord such as these p p p Exo. 14 25 The Lord fighteth q q q Ios 10. 10. The Lord discomfited them and slew them r r r Iudg 7 22. The Lord set every mans sword upon his neighbour ſ ſ ſ 1 Sam. 14 15. The earth was stricken with feare by God t t t 2 Sam 5. 24. the Lord goeth out to smite the host This the Lord doth both to encourage his people and also to daunt his enemies Feare not therefore O Church and People of God u u u 2 Chro. 20. 20 Believe in the Lord your God so shall ye be established x x x Rom. 8. 31. If God be for us who can be against us Well may we on this ground say y y y 2 King 6. 16. They that be with us are moe then they that be with them And know O ye enemies that you have more then flesh and bloud to fight against you even the Lord of hosts in whose power your breath is z z z Act. 9. 5. It is hard to kicke against the pricks §. 82. Of mans implacablenesse making God implacable IIII. * * * See §. 76. THey are malicious and implacable enemies against whom Gods wrath is implacable How malicious and implacable enemies the Amalekites were against whom the Lord sweareth hath beene shewed a a a §. 2. before Little if at all better minded were the b b b Ier. 46. 18 19. Egyptians c c c Zeph. 2. 9. Moabites Ammonites d d d Isa 14. 24 25. Assyrians Babylonians and other enemies against whom God with like resolution did sweare vengeance These phrases e e e 1. Sam. 2. 30. They that despise me shal be despised f f f Lev. 26. 23. If ye walke contrary to me I will walke contrary to you saith the Lord g g g Isal 18. 26. With the froward thou wilt shew thy selfe froward These and such like phrases shew that it is mens implacablenesse which maketh God implacable When men are dealt withall according to their owne dealings God is justified and men are brought to sight of their folly whereby if repentance be not wrought in them their blacke mouthes wil be stopped and kept from barking against Gods severity 1. They that desire to understand Gods mind against them let them take notice of their owne mind against God and his Church 2. They that desire that God should cease smiting before they are consumed let them cease to provoke Gods wrath Fire will burne so long as fuell is put to it §. 83. Of warres desolations V. * * * See §. 76. WArre is a meanes of utter ruine When God would have the Canaanites and other nations whose land he had given to Israel to be rooted out he stirres up a a a Ios 12.
omnia secum rapit perdit ita barbari illi invaserunt omnes genecs perdiderant Chrys Hom 35. in Gen. 14. flood which runneth with a strong streame and overfloweth carieth away and destroyeth all so barbarous souldiers invade and destroy all 10. By warre the juster cause and better part is oft overthrowne and put to the worst Herein if in any other thing is the proverbe verified Might over commeth right For it falleth out in warre where multitudes are gathered on the one side and on the other as it doth in single combates and duels The stronger and skilfuller the more experienced and more active man may have the worse cause and yet overcome the other though the juster person Hence is it that Infidels take occasion of insulting over Christians Idolaters over Worshippers of the true God and the unrighteous over the righteous The Prophets stood amazed hereat and in an humble manner expostulated the case with God as Hab. 1. 13 c. Lam. 4. 20. Psal 44. 9 c. 74. 4 c. 79. 1 c. §. 86. Of the better part put to the worst in warre Quest HAth not God the ordering of battels Doth not he give victory to whom he will Is there any restraint to the Lord to save by many or by few If so why hath not the better part alwayes the better successe and victory Answ Most true it is that the issue of warre is disposed by the Lord and that it is nothing with him to helpe whether See §. 77. 2 Chro. 14. 11. with many or with them that have no power Yet can we not thence in ferre that the better side shall alway have the victory For 1. How unsearchable are his judgements and his wayes past finding out Rom. 11. 33. 2. They who are accounted the better persons and have the better cause may have some secret causes in them deserving punishment for which the Lord wisely and justly suffereth them to fall into their enemies hands and so giveth them occasion to search out that which lyeth hid Iosh 7. 13. 3. Though the persons which wage warre and the cause for which it is waged be righteous yet their manner of waging may be such as God be justly provoked therby to give them over to their enemies as he did the Israelites when they went about to revenge the villany of the men of Gibeah Iudg. 20. 21. Saints may be too confident in their owne might and wit They may be zealous in punishing others sinnes and yet harbour secret sinnes among themselves They may enter battell without seeking the Lord aright For these and other like reasons may the Lord suffer them to faile in their attempts 4. The unrighteous oft prevaile against the righteous that thereby they may be Gods rod to punish his children But what priviledge is this to the unrighteous what damage is it to the righteous The rod when Gods worke is done shal be cast into the fire The Saint being a child of God that is beaten therewith will thereby be bettered 5. As for the Lords saving with few against many and with them that have no power against such as are mighty and every way well furnished to the war it is true in regard of Gods almighty and extraordinary power But ordinarily successe is given according to the means that are used So as if the worse part be better prepared with men more in number and more valiant and with more store of better munition ordinarily they get the upper hand thereby In this respect Christ giveth advice to consider how an enemy is prepared and answerably to go out against him or to seek peace with him Luke 14. 31 32. §. 87. Of the good of warre notwithstanding the evils thereof Quest HOw can such evils of warre stand with the lawfulnesse and usefulnesse of warre a a a §. 13 14 c. before noted Answ 1. The lawfulnesse of warre ariseth from the b b b §. 17. Ex animo hominum vitioso bellum erumpit Chrys in Mat. 10. Hom. 36. necessity thereof and the necessity of warre from the iniquity of men Because ambitious and injurious men cannot otherwise be restrained then by warre or because there is no other way to punish such malefactors it is lawfull and needfull after such a manner to draw out and use the sword of the Lord against them 2. The c c c §. 17. usefulnesse of warre ariseth from the good effects that issue from a just undertaking a wise managing and a prosperous finishing of the same But the evils of war arise from the ill disposition of such as are without just cause incited thereto and being armed with power abuse the same to the satisfying of their inhumane humour Many evils arise from the supreme authority of a Monarch when he turnes it into a tyranny yet is such a supreme authority most warrantable and profitable §. 88. Of warre the sorest judgement The evils of warre being such as have beene * * * §. 84. shewed we may well inferre these conclusions following I. VVArre is the heaviest of Gods judgements There are three publique judgement called a a a Ezek. 5. 16. evill arrowes Arrowes because they are sharpe and deadly piercing to the very heart of a man Evill by reason of their effects the evils and mischiefs which they worke In this respect saith the Lord b b b Deut. 32. 23. I will heape mischiefs upon them I will spend mine arrowes upon them Gods arrowes are called instruments of death Psal 7. 13. The three most fearefull judgements which are most usually called Gods arrowes are Plague Famine Sword The sorest of all these is the Sword Evident is this by the answer which David gave to Gad who from the Lord put those three to his choice One of them must be endured but which of them he himselfe might chuse Thereupon he supplicated against the sword in these words Let me not fall into the hands of man Hereby he 2 Sam. 241 14. shewed that he accounted the sword the most terrible judgement and withall intimateth the reason thereof because it is put into mans hands so as Plague and Famine is more immediately ordered by God then Warre Men are made the instruments thereof And their anger is fierce and their wrath cruell Yea they prove many times insatiable in their Gen. 49. 7. Homo homini lupu◠Plaut in Asinar cruelty as wolves when they enter among a flocke of sheepe For as it is in the proverbe Man is a wolfe to man as cruell one to another as a wolfe to sheepe one undermining one devouring another as they can get any advantage one against another Besides warre more usually causeth both plague and famine then either of them causeth warre If a plague rage a citie or country enemies wil be afraid to send an army thither least they be all infected and destroyed with the plague So if famine thorow scarcity of
Scope whereat the Holy Ghost aimeth in this Chapter thereby you may discerne that the forenamed point The Dignity of Chivalry is not violently wrested but properly ariseth out of my Text. The Summe of this Chapter is A Declaration of the Magnificence of Salomon Among other evidences thereof this is one that his native Subjects Children of Israel THEY were MEN of WARRE The originall expresseth none but words of weight Circumstantiall words which are as bonds to knit word to word it leaveth to be understood There are therefore three onely words in the originall all which set out the Dignity of Chivalry and that by the Persons their Property and Part whereunto they were put The parts of the Text. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY noteth out Singular Persons The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN a Speciall Property The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WARRE a Select imployment THEY were MEN of WARRE §. 2. Of such as are fit or unfit for warre IN the two verses before my Text it is said that there were left of the Hittites and the Amorites and the Perizites and the Hivites and the Iebusites who were not of Israel 2 Chro. 8. 7 8. and that being left they were so brought under as Salomon made them to pay tribute They might therefore have beene put to any office or worke that the King would yet were not THEY MEN of WARRE They were too meane and unmeet persons for a function so high and honourable On Who not fit for Warre the contrary in the words immediately before my Text it is said Of the children of Israel did Salomon make no servants for his worke They being men of better note and name were 2 Chron. 8. 9. reserved for a more honourable imployment which my Text thus expresseth THEY were MEN of WARRE which words are inferred on the former by way of opposition with this adversative Particle BVT They were no servants for worke BVT THEY were MEN of WARRE As the meaner and baser sort were made servants for worke so Who fit for Warre the better and excellenter sort were made Souldiers for War THEY were MEN of WARRE Nor Hittites nor Amorites nor Perizites nor Hivites nor Iebusites BVT Israelites THEY were MEN of WARRE No Slaves no Captives no Aliens no Forrainers but Free-men Free-borne Native Subjects Naturall Citizens THEY were MEN of WARRE Thus this relative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY as here it is used is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an excellency as importing some eminency of the Persons here meant This choice then of Persons maketh much to the Dignity of Chivalry §. 3. Of the property of men of Warre 2. AS there was choice made of persons in regard of their outward priviledge Israelites Natives Citizens Elegit Deus ex fortissimis Israel ad bella dectissimos Bern. ad Mil. Temp. cap 4. so also in regard of their inward property For the second word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN though it be oft used for mortal men subject to many miseries yet is it also put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valorous men and attributed to those choice men which were taken out of the twelve severall Tribes of Israel and sent to spie the Land of Canaan Yea this very word Numb 13. 2 3. is twice used in that exhortation which the Philistims use to encourage one another when they heard that the Arke of the LORD was brought into the host of the Israelites and it is used to set out valour and courage in men For thus word for word it may be translated Be men some translate it thus Play the MEN Others thus Quit you 1 Sam. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estote viri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—is viri like MEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of a letter are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of place and power Commanders Captaines Thus the MEN here meant may be distinguished from the vulgar common sort of men The Hebrews put such a difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecians doe betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines betwixt Vir and Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth such an one as hath in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire Life and Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the earth Vir by the Latines is so called of vertue and prowesse but homo ab humo as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth In Greeke they most properly are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod in Polym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtuous valorous magnanimous but all of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our English is herein penurious it wanteth fit words to expresse this difference We call all whether mighty or meane Men yet sometimes this word MEN in our tongue hath his Emphasis as in these and such like phrases They have played the MEN. They have shewed themselves MEN. They are MEN indeed Thus in the English translation of the Scripture it is used I Cor. 16. 13. Quit you like MEN. And 2 Sam. 10. 12. Let us play the MEN. That the word here in my Text is so to be taken is evident by comparing this with like places Those valiant men that came out of sundry Tribes to David in Hebron to turne the kingdome of Saul to him of whose courage 1 Chron. 12. 23. and Prowesse much is spoken are stiled with the words here in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre 38. Iocl 27. 3. 9. 2 Chro. 17. 13. The Prophet Ioel applieth these two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty Men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre to the same persons Where the magnificence of Iehosaphat is set out as Salomons magnificence is here set out in Ierusalem there are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre and by way of exposition they are further stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty men of valour They were therefore choice Men of courage Men of valour that are here meant in my Text so as their Property doth further set out the Dignity of Chivalry In that though Natives onely and Israelites were deputed to the imployment here mentioned yet not all sorts of Natives and Israelites but such as were well reputed of for virtue and valour and fit for their imployment §. 4. Of preparation for war under a Prince of Peace 3. THese Natives of name select Subjects Men of mighty minds to what imployment were they appointed Even to Warre They were men of WARRE What need might there then be thought to be of Men of Warre Had all the Nations round about proclaimed Warre against Israel as in Ioshuas time Or was Warre within their Ios 9. 1 2. gates as before Deborahs daies Or were their enemies Iudg 5. 8.
hands and lapped it with their tongues shewed that their mind was so on their worke which they had to do as they would not tarry to kneele downe they would onely lap and be gone a little for present necessity so much as might somewhat slacke their thirst and refresh them was sufficient Gods appointing such onely to be retained for Warre proveth the point in hand Much more the expresse precepts which by God himselfe and his Ministers were given unto those that were set apart for Warre to be valiant and couragious When God deputed Ioshua to be Generall over all Israel he gave him this expresse charge Be strong and of a good courage which he further thus enforceth Have not I commanded thee Be Ios 1. 6. strong and of a good courage Be not afraid neither be thou 9. dismayed The like charge did Moses in the name of the Lord give to all Israel that were deputed to War in these words Be strong and of a good courage feare not nor be afraid of them Yea God ordained it for a perpetuall Law that when Deut. 31. 7. his people were to go to Warre this Proclamation should be made What man is there that is fearefull and faint-hearted let him go and returne unto his house This Law God commanded Deut. 20. 8. Gideon to proclaime before his army The equity thereof was so clearely discerned by the very light of nature Iudg. 7. 3. as many of the Heathen put it in practice by name Iphicrates the Athenian and Epaminondas the Theban If such as are fearfull and faint-hearted be not fit for Warre neither De Israelitarum virtute in bell is gerendis lege Aug. de Mirab. S Script l. 2. c. 34. Iud 20. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 13. 3. are they fit to be trained up in Martiall Exercises Most meet it is that Military Men be of mighty minds It is usuall with the Holy Ghost to set out such men as were trained up and set apart to Warre to set them out by their power and prowesse Of those foure hundred thousand men that out of all the Tribes of Israel were chosen to fight against Benjamin and Gibeah of every one of them it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir belli a true Man of Warre a valiant a mighty man Of those many hundred thousands which Ioab numbred in Davids time it is said that they were valiant men that drew swords even every one of them as the Hebrew phrase implyeth And of those many hundred thousands also which out of Iudah and Israel were gathered together in two armies to fight one against another in Abijahs and Ieroboams time it is said that they were * * * The Hebrew is very emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the emphasis whereof being observed by the LXX is thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in might valiant men of Warre mighty men of valour which commendation is also given to those many troupes of trained souldiers which Iehosaphat maintained in Ierusalem 2 Chron. 17. 13. When David purposed to take vengeance of Ammon for the indignity and ignominy which was offered to his Ambassadours he sent Ioab and all the Host of the Mighty men against them Before the good Spirit of God left Saul when he saw any strong 2 Sam 10. 7. 1 Sam. 14. 52. man or any valiant man he tooke him unto him namely to traine him up in Martiall discipline Of David himselfe and 2 Sam. 17. 10. of such as followed him it is said that all Israel knew that he was a mighty man and they valiant men And of those that came to him in Ziklag it is said that they were Mighty 1 Chron. 12. 1 2 8 21. Men mighty men of valour that could use both theright hand and the left men of might men of Warre fit for the battell that could handle shield and buckler whose faces were like the faces of Lyons c. Doth not this frequent mention of the might and valour of such as were for Warre shew that they that take upon them to be Military men must be of mighty minds and that timorous weake and feeble persons are not fit for the Artillery profession §. 11. Of the damage of timorous souldiers VVHere God first enacted the fore-named Law that no fearefull persons should goe to Warre he rendreth this Reason Least his brethrens heart faint like his Lamentable Deut. 20. 8. experience hath given too great evidence of the truth hereof A few white-liverd faint-hearted souldiers have oft beene the ruine of a great strong Army which hath beene put to rout by reason of their fainting and yeelding so as such men are more fit to stoope downe to a sythe then to take vp a sword to lift a pitchforke then to tosse a pike to handle a mattocke then to hold a musket and to carrie a bush-bill rather then a battell-axe But on the other side of such use are valiant men and valorous minds as their courage may supply the want of number and though they be but few not feare the face of many It is noted that Abraham armed three hundred and eighteene to expresse not the Numeravit 318 Vt scias non quantitatem numerised meritum electionis expressum Amb. de Abr. Patr. l 1 c 3. 2 Sam 23. 8 9 c. 1 Chron 12 14. Levit 26. 8. number of many but the worth of choice ones Well weigh the mighty and great exploits that were atchieved by Davids Worthies by reason of their valour and courage and you shall find that a few couragious men to great armies of cowards are as so many Lyons to whole heards of deere Five may chase an hundred and an hundred put ten thousand to flight Is it not then most meet that Military Men be of mighty minds §. 12. Of Righteousnesse making valorous IN applying this point I will give you a divine direction for attaining to that which hath beene proved to be so requisite valor and courage The direction is grounded on one of Salomons Proverbs which is this The wicked flie when no Pro. 28. 1. man pursueth but the righteous are bold as a lyon Righteousnesse then maketh men valorous wickednesse timorous Quis tam sortis quam sanctus Amb. Offic. l 1 c 39. Who to be accounted righteous Psal 14. 3. Rom 3 10. Impavidus profectò miles omni ex parte securus qui ut corpus ferro sic animum fidei lorica induitur utriusque nimirum indutus armis nec daemonem timet nec hominem Bern Serm. ad Mil Temp c. 1. They who know who are righteous who wicked cannot but acknowledge the truth of this proverbe A righteous man cannot be here thought to be such an one as hath in every part point and degree fulfilled the Law of righteousnesse according to the exact rule thereof So there is none righteous no not one But in Gospel-phrase he is