Now this is 1. It is froÌ„ his 1. Iustice from his Iustice who as hee punisheth all sinne even originall alone with Death so some sinnes with more grievous and remarkeable death and with exemplary judgements Howsoever God doth not inflict either this or any of those other his sore judgements without cause and so hee would be acknowledged whilst hee concludes the mention of these inevitable sentences Ezek. 14.21 23. saying And yee shall know that I have not done without cause all that I have done Of which cause in us more in the next point 2 Wisedome 2. This is also from his wisedome punishing sinne with sutable punishments wee infect one an other by evill example Retaliating sinnes with semblable punishments communication Company-keeping though we call it good fellowship by tempting and inticing one another to sinne by unprofitablenesse in company whereby wee edifie not one an other in the best things so by excesse and abuse of Gods good creatures by Pride in apparell and garishnesse whereby we insnare and tempt others to sinne so by covetousnesse and abuse of trading and such like How wisely then as well as justly doth God meet with us by such a judgement as whereby wee infect one another in body by our breathing touching and accompanying with them and whereby hee breaketh those cursed knots of good fellowes so whereby our very clothes in which we pride our selves doe infect our selves and others to the apparant danger of life it selfe and whereby through famine and poverty which commonly accompany the Plague our excesse and abuse both of Gods good creatures and of trading by oaths cousenage false wares at least covetousnesse and our pride and confidence in regard of our wealth are justly met withall This consideration concerning Vse 1 the Authour of Pestilence To looke chiefly to God is of Vse to us 1. to acknowledge Gods hand providence in it and not to ascribe it either to Chance as the Philistines were ready to have ascribed the disease of Emerods 1. Sam. 6.9 and that great death that did befall them or to second causes or instruments so as to rest in them or to expect helpe from them these are but instrumeÌ„ts in Gods hand And not 〈◊〉 the Instrâ—ment whether they be Angels by whom God often smites with Pestilence Or occasion as in the first borne of Egypt and in Davids people or whether it be the Ayre which is infected or any other Person or thing which wee occasionally received infected or by whom or who it at first was brought to our Towne or place or whether the unseasonablenesse of the weather helpe to continue or increase it In all these and the like wee are chiefly to looke to God and not either to complaine or cry out on and curse such as by whom it might seeme first to bee brought unto us though wilfull or rash spreaders of this infection It is his hand which both wounds and must heale should and ought both be inquired after and severely punished or much to hope that when the dog-dayes end or cold weather or winter approacheth then wee shall heare no more of it or at least have it to abate no no wee must both looke higher and expect helpe from an higher hand then all these It is Gods hand that smites whosoever or whatsoever be the rod as Exod. 7.17 compared with 19. and Esay 10.5.6.7 unto this hand wee must chiefly looke This is the hand which is now stretched out against us and which will be stretched out still whilst wee turne not to him that smiteth Isay 9.12.13 neither seeke the Lord of hosts Vse 2 2. This consideration that this wrath and plague is gone out from the Lord Comfort to Gods people in covenant with God and is sent by him as the Author of it may bee for the Comfort of all such as whose God is the Lord and generally of all such as by true sorrow and penitencie by faith by hearty confession of sinne prayer and sacrifice shall seeke unto him as did David this being even in this respect one of Gods gentlest judgements such as holy David did chuse before sword and famine 2 Sam. 24.14 saying Let us fall now into the hand of the Lord for his mercies are great and let me not fall into the hand of man Oh beloved wee have yet to deale with God and not with mercilesse men who have so long waited their time and sought what by open violence as in their Spanish Navie and Forces in Ireland what by secret underminings Pestilence is often a mercy to them as in their Popish Powder-plot and secret workings to bring us under their tyrannie and to judge us with their judgements Great are the mercies of the Lord that we are not as yet given into their hands as too justly we deserve Dying by it as freeing them from greater evils Now if God have a purpose to bring this extreamest of evils upon us of this place or nation and why should wee secure our selves in these our defections from him will it not then bee a mercie to such as are in Christ to bee taken away by this more gentle correction and hand of a mercifull God from greater wrath to come The Lord in mercie took away good King Iosiah even by the sword which he made use of to remove him from those greater and more spreading evils which by the sword also were to befall his people and posterity for no sooner was hee so taken away by the sword of Pharao Necho but his successours and sons and Judah after some bondage under Necho were destroyed many of them by the bands of the Chaldees of the Syrians 2 King 24.2 Moabites and Ammonites but the land was wholly overrun destroyed captived by King Nebuchadnezzar How much rather may he remove his chosen from the raging evills of the sword and fury of the oppressour by withdrawing them with his owne hand and fetching them home to himselfe by this messenger of Death the plague 2 Chron. 7.13 for what is pestilence else but a messenger of Gods sending now if God please to call home any of his children by it why should they be afraid or too much dismayed true it is a messenger of a grim countenance and knocks at the doore somewhat fiercely and so before it bee acknowledged or well considered of it may terrifie a beloved heire but when hee shall perceive it is no other but his fathers servant to fetch him home and that from greater dangers where he is the feare abates and he goes with him cheerfully In this case our chiefe businesse will be to see that God be ours in Christ and to make our peace with him This once done we need not fear what kind of death we die seeing it befals us by the providence appointment yea hand of our mercifull father That which is sent in wrath to others shall befall
us in mercie as the same Red Sea which swallowed up the Aegyptians And also 2 Living afforded a safe passage to the Israelites towards the land of Canaan Yea for the present Gods people find themselves more safe under his mercifull hand than they can well hope to be under mans hand when Gods hand shall be whollie removed CHAP. V. Pestilence is yet the fruit of Mans Sin The Sin of these Israelites here All evill being for Sin wee are to justifie God his truth and people and to take all blame to our selves Quest BVt is not God a God of mercie grace and goodnes Our sinne the cause of our sorrow Whence then is it that wrath hot anger is said to goe out from the Lord and particularlie this of Plague or Pestilence We must therefore conceive and may easilie imagine that in case of gods wrath and of the breaking out of Pestilence there is some great cause provoking him thereunto seeing he doth not afflict willingly or froÌ„ his heart Lament 3.33 nor grieue the children of men The great God herein is like the litle Bee which yeelds hony of its selfe but stings not till it be angred or provoked The first in this Text provoking the Lord to this great wrath was the peoples murmuring against Moses and Aaron Psal 41.42 charging them with the death of those rebels whom God destroyed justly for their sinnes and their rising accordingly against them which as it is in its owne nature highly displeasing to God who cannot indure his officers and faithfull servants should either bee envied and maligned as these two were by Corah c. or repined at when for their sake the Lord doth punish such as wroÌ„g them So for the Circumstances of it it became exceeding great for it is said But on the morrow after Corah was swallowed up and they were spared and escaped all the Congregation of the children of Israel murmured against Moses The sin of these Israelites here aggravated against Aaron c. Where 1. for time it was on the morrow immediatly after their 1. former sinne 2. God wrath executed on others 3. their owne sparing 4 their former and but yesterdayes shew of repentaÌ„ce or forsaking the tents of the wicked 2. For the persons who sinned they were 1. for qualitie the children of Israel from whoÌ„ God had cause to have expected better things 2. For number All the congregation of them it was a generall sin and conspiracie 3. For persons againsâ— whom it was against Mosâ—â— and Aaron against Moses a Prophet Prince against Aaron the Priest of the Lord both which had lately yea and now made intercession for them they were neither afrayde to meddle with such deare servants of the Lord who prooved edge-tooles to them nor ashamed so ill to requite them for their love This was their sin Our like Sins causes of our Iudgments now And when our sins become like either for nature or for circumstances we have great cause to looke for like wrath nay if such sins as envying hating and rising against Gods Ministers and faithfull servants and if such circumstances of sin 2 4â— as to sinn upon sin and to multiply transgressions to sin after examples of Gods wrath on others after our ovvne sparing and deliverances and after former shewes of repentance If for men in covenant with God to sin against him and to sin as it were by conspiracie and consent and if unthankfulnesse against God and his Messengers and Servants deserve wrath and be followed with Pestilence then no marvell if wrath be gone out from the Lord against us of this place yea and Nation and if the Plague be alreadie begun amongst us and so far proceeded as it is But of the Sins more particularly for which wrath goeth out from God and for which Pestilence is sent I shall speake hereafter on some other Grounds of Scripture Here wee may observe in the generall Sin procures wrath That mans Sin is the cause of his Sorrow Love to Sin procures Gods anger against the Sinner And as here The Plague of the heart and soule brings Gods Plague upon the bodie 1 Kings 8.38 Remarkable examples hereof we have in the Angels cast 2 Pet. 2 4â— out of heaven for ever because of their Pride in Adam cast out of Paradise and with him all Mankind for disobedience Gen. 3.17 in a whole world of men Gen. 6. for violence sensualitie and securitie Math. 24.38 39. in Sodom and other Cities destroied suddenlie for Pride Ezek. 16.49 50. abuse of Gods good creatures Idlenesse and abominable Lusts Lamen 1.5 in the Iewes both in their first Captivitie when the Lord so grievouslie afflicted them for the multitude of their Transgressions 2 Chro. 36.14 15 16 with 17 c. and in this their so fearfull dispersion and scattering whereby they are broken off Isa 50.1 Rom. 11.20 because of unbeliefe But leaving other evils Specially Pestilence which is both threatned consider wee that God doth 1 Threaten pestilence for Sin as Levit. 26.14 15 16-24 25. Deut. 28 15-21 22. Ezek. 6.11 12. Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by Pestilence So heere these Murmurers were first threatned with Pestilence for their unbeliefe Numb 14.11 12. and here in my Text it was inflicted for their Sin which is already mentioned So then 2 God doth also send And inflicted for sinâ— and Inflict Pestilence for Sin as see Exod. 12.29 Psal 78.50 51. Amos 4.10 So David was met with for his pride 2 Sam. 24.10 And so now must wee take this Pestilence and other like Sicknesses to be justly sent for our Sins and why not the same or like to the Sin of Irreverence among the Corinthians who because they came to the Lords Table and returned also from it in their Sins in their contentions contempt one of another dis-respect of their Teacher Saint Paul their ignorance and other Sins it is said 1 Cor. 11.30 For this cause many among you are sicke and weake and many sleepe Now this Sicknesse and death among them is not improbably by some thought to bee that of Pestilence Whence is this 1. This is froÌ„ Such is the nature of Sin The naturâ— of Sin as that it being evill Gen. 4.13 can bring forth nothing but evill therfore doth one and the same word in the originall include in the signification of it both Sin and Punishment So that he that will sinne doth but hatch the cockatrice egge nourish a viper in his own bosom which will be his destruction 2. From God holinesse Such againe is the Holiness and Iustice of God that hee cannot spare obstinate Sinners without impeachment to his Iustice Man himselfe being the Iudge to whom God seemes to appeale saying How shall I pardon thee for this
Ierem. 5.7 Seeing thou wilt neither seeke pardon nor forsake thy Sin Tell me wouldst thou that I should violate my Iustice to spare thee in thy Sins How canst thou in reason expect it Will yee infect one another with your evill examples and company-keeping by tempting and inticing one another to Sin to my dishonour and shall I still fit still and doe nothing shal not I send my plagues among you to make you afraid one of another and to sever you one from another Shall I not multiply my plagues till you each of you see the plague of your owne heart and seeke unto me for mercie and for healing If otherwise Ierem. 5.9 Shall I not visit for these things Vse Vse 1 In our sufferings to justifie God his truth and people Now that Gods hand is so heavie upon us wee 1. See whom to thank none but our selves our pride our unfruitfulnesse our sensualitie our securitie our manifold defections from God both in his truth and holinesse have procured these to us The evils wee doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that willingly are the cause of all the evils wee suffer unwillingly Howsoever let us in this as in other evils ever justifie God â—ament 1.18 take blame to our selves and accept of the punishment of our Sins which Lesson wee may learn of holy David Psalm 119. â—5 who having by pride vaine-glorie and selfe-confidence provoked God to smite his people with Pestilence And to blame our selves is yet soone touched in conscience and being tender-hearted hee shewes himselfe also wise to see the cause in himselfe and unpartiall to judge himselfe taking the whole blame and shame onely to himselfe saying I have sinned 2 Sam. 2 10-17 Is it not I that commanded the people to bee numbred But these Sheepe what have they done I have sinned greatly in that I have done I have done very foolishly O worthy King O most worthy example even for Kings and Magistrates to imitate It becoms us at this time every man to search and look into his own heart to find out that Achan which troubleth the campe that Ionah who troubleth the sea and causes such storms of wrath that Sheba for whose cause God layes siege to our townes and cities How this may bee done or how we may find out our sinnes as causes of present judgements I shall indeavor hereafter to shew more fully Onely now take we heed that wee doe not so far goe about to justifie our selves as to translate the cause of our sufferings from our selves to other men whether forefathers Ezek. 18.2 superiours we being in a ranke of inferioritie Inferiors if we be governors and Magistrates who are ready to account and call the people accursed David did not so as vvee have heard Exemplarie judgements on a place befall chiefly for the sinns of exemplary persons neither doth God shew himselfe Judge from heaven till his Vicegerents here on earth too much and too long neglect to execute his righteous judgements or lastly to the holy Prophets of God 1 Kings 17.18 Numb 41. as King Ahab layd the famine upon Elias and the rebellious Israelites here the death of the conspirators upon Moses and Aaron Neither let us blame Gods truth and religion as causes of our sufferings as did the idolatrous women of old Ier. 44.18 and as did the heathen in primitive times of the Christian church Si coelum stetit si terra movit si fames si lues statim Christianos ad leonem acclamatur Tertul. Apolog cap. 39. proclaiming the innocent Christians guilty of death as oft as therwas either drought famine earth-quake or plague yea as some I doubt are readie now to charge the truth we maintain against outlandish 〈…〉 novelties with these present evils and to threaten the state kingdom with ruine though neither state nor Church were ever blessed with more peace plentie prosperity then when the ancient truth of God and doctrine of our Church was more unanimously taught and maintained then now it is We may rather retort upon them Ierm 4.21.22.23 as Ieremy did upon those women do not such things rather now come into remembrance with the Lord Howsoever be we sure wee doe not at unawares charge Gods justice in these our sufferings whilest wee goe about to justifie either our Church and nation as innocent guiltles never in better condition or our selves and persons whilest wee will see and acknowledge no sinne at least by name or in particular by our selves being ready to aske Ier. 16.10 Wherefore hath the Lord pronounced and done all this great evill against us or what is our iniquity c. The Lord in no wise can indure such pride for this layes the blame on God himselfe and amounts to no lesse then horrible blasphemy for in case of such common remarkable judgements either God or man must bee acknowledged unjust but proud man will rather have God to bee thought unjust then himselfe the sinner and so going from one to one we may find sin it may be in grosse confessed the cause of this like judgements but every man for his particular will bee without fault and will be ready to justifie himselfe in his place ranck and calling Now then where must the fault lie but in God himselfe what blasphemy is this against God when may wee once expect an end 2. Wee hence see how Vse 2 to get this wrath and great evill removed from us or else sanctified to us to see sinne and to purge it out is the spirituall cure of this and all other evils as wee shall see hereafter Vse 3 3. In the meane time wee not repenting may foresee our owne utter ruine wrath is now indeed gone out but when will it take up CHAP. VI. The main Duty concerning our speedy using of means to pacifie Gods present Wrath urged and pressed by divers Motives in the Text And first because this Pestilence is Wrath. NOw all I aime at from these severall points handled and from this text is by way of generall use to inferre and inforce upon us the use of the Remedy which we are taught from the first word For wrath is gone out the Plague is begun therefore run in with thy Censer c. Or take a Censer and goe quickly and make an attonement For there is wrath gone out from the Lord the Plague is begun The maine duty of the Text hath beene named already in the beginning which now must be prosecuted and it is The maine duty repeated and urged when God once manifesteth his wrath whether it bee by Pestilence or otherwise all lawfull meanes are speedily to be used for the pacifying of the same Meanes are speedily to be used for the pacifying of Gods wrath Aaron there receiving his Injunction presently obeyed and ran into the Congregation and made the attonement The like did Moses not only here with Aaron who perceiving
God ready to destroy them all in a moment presently fell upon their faces and obtained this answer and direction anâ— consequently sparing foâ— the present to the most oâ— the Congregation buâ— else where when once hâ— perceived the Lords anger was kindled against the people for the golden Calfe which they made and worshipped whilst he was absent from them with the Lord in the Mount Exod. 32.8.9 10 11-14 he presently as it were caught hold on the Lords hand which was lifted up against them to consume them and besought the Lord urging him with many arguments 2. Sam. 24 16.17-25 Isa 38 1.2.3-21 so that hee repented him of the evill which hee thought to doe unto his people King David smitten in his people by Pestilence did likewise so did King Hezekiah smitten therewith as is probably thought in his owne person Now why wee at this time should doe likewise I shall endeavour to shew by such arguments Why as the Text will afford and after that I shall direct generally to the Meanes and Remedies which more particularly and severally I shall handle on other grounds of Scripture 1. Why we are speedily and carefully to use all lawfull meanes to pacifie Gods wrath now gonâ— out by Pestilence against us of this place and nation Foure motives from the text the text will afford us foure Arguments whilst wee shall consider that this Pestilence is 1. Wrath or a signe of Gods displeasure 2. Wrath gone â—ut or manifested 3. Wrath gone out and as yet but gone out and begun and therefore such as first by speedy and timely repenâ—ance and reformation may bee stayed from proceeding farther or secondly being not so stayed will proue but the beginning of wrath and will not end where it begins 4. It is wrath begun and gone out from the Lord and therefore such as can no way bee withstood unlesse the Lord be â—acified 1. Because Pestilence is a signe of Gods wrath 1. Plague here is made an effect and signe of Gods wrath and anger which therefore is not to be neglected but to bee laid to heart and apprehended yea and pacified in time lest wee perish by it Here I may say Bee wise O yeâ— Kings bee instructed yeâ— Iudges of the earth serve the Lord with feare and rejoyce with trembling Psal 2.10.11.12 kisse the Sonne lest hee be angry and yee perish from the way when his wrath is kindled but a little blessed are all they that put their trust in him How unhappy dismall dangerous at least and fearefull is the case and condition of such as under such wrath remaine secure and continue unhumbled Is it not high time to looke out when wrath is gone out to look about us when the sparkes of Gods vengeance flie so about our eares in a word to look to our selves and to our owne safety when Gods heavy wrath is like to meet us at every turne why then doe we not in time humble our selves Which is as the sword of the Angell Is not the destroying Angell gone out and doe we not heare morning by morning concerning this house and that yea those many houses where not a night or day passeth Smiting in every house almost but some one at least or moe are struck dead in it and will wee yet bee secure what are we doing what vvill vve doe here I may say as Pharaoh his servants to him Exod. 10.7 know wee not yet that New-castle that England that such and such a Citie novv undervvrath is destroyed hovv long shall this svvord of the Angell devour And calling for our sinnes How long shall our sinnes bee a snare unto us hovv long vvill it bee erâ— vve let our sinnes goe thaâ— vve may serve the Lorâ— our God acceptably Foâ— God novv sends this Pestilence to us as formerly both the like and other judgements vvith this message Let your sinnes goe that you may serve mee and not sinne For othervvise I will at this time send all my Plagues upon thy heart and upon thy servants and for now I will stretch out mine hand that I may smite thee and thy people with Pestilence Exod. 9.13.14.15 10.3 and thou shalt bee cut off from the earth How long wilt thou refuse to humble thy selfe before me even thus may God speak to Pride vvithin us to Selfe-love let thy beloved sin goe or I will fall upon thee with Pestilence or with the sword And novv beloved thaâ— this vvrath is gone out already vvhy doe vve not part vvith and send avvay our sinnes as at length Pharaoh vvas forced to let goe the people and the Philistines the Arke of vvhom to our shame vve may learne what to doe for being forced by judgements to send backe the Arke their Priests advised not to send it away empty but in any wise to return God a trespasse offering that so they might be healed 2. Sam. 6.3 and that it might bee made knowne unto them why his hand was not removed from them Thus say they which words are also appliable to us yee shall give glory to the God of Israel peradventure hee will lighten his hand from off you and from off your land Vers 4. 5. Wherefore then doe you harâ—en your hearts as the Egyptians and Pharao hardned their hearts when he had wrought wonderfully among them did they not let the people goe and they departed And is it not time for us to do likewise even to give glory to God by taking shame to our selues and by offering our sinne offering no longer hardning our hearts but letting our sinnes goe when the destroying Angell thus laies about him And it is as a Messenger from God Here againe I may say our Enemy is gone out to seeke us and who a greater enemy to sinners then God him selfe and will wee cast to meet him in our sinnes here are Gods Messengers And as a storme as it were Pursevants sent out with warrant to arrest us and will wee not hide our selves here is Iudgement laid to the Line and Righteousnesse to thâ— Plummet Esay 28.17 From which wee should hide our selves and haile threatned to sweepe away the refuge of lies and waters to overflow all our owne hiding places whereby wee secure our selves against the overflowing scourge and will wee not bee so wise as most of Pharaoh his servants were who being told of stormes Exod. 9.19.20 of great haile in the field feared the word of the Lord and made their servants and their cattle flee into the houses And shall we so little regard the word and wrath of the Lord now gone out against us as not to renounce all vain confidences and refuges of our owne and to seeke forthwith by faith and Humiliation Isa 32.2 to hide our selves under the wings of Christ as under the shadow of a great rocke from the wind Zephan 2.1 2 3. As a roaring Lyon and as under a covert
from the tempest that so wee may be hid in this day of the Lords anger and prevent greater fiercer wrath to come The Lyon also hath now roared after his prey Amos 3.1 and will wee not be afraid will wee not prostrate and humble our selves before him Prov. 19.12 16.14 The Kings wrath 〈◊〉 as the roaring of a Lyon yea it is as a messenger of death which yet wise men will pacifie and will wee neither feare the wrath of God nor goe about to pacifie it How shall hee not be unto us as once to Ephraim as a Lyon Hos 5.14 and a young Lyon which is more fierce to teare and goe away to take away and none shall rescue us Thus therefore speaketh this Lyon to us in mercie Now consider this Psalm 50.22 yee that forget God least I teare you in pieces and there be none to deliver Lastly And as fire kindled let us consider that this wrath of God is as Fire and that wee now are under it and that it is already kindled against us Now who would set the Briars or Thornes against God who is this fire in battell I would saith God Esay 27.4 even goe thorow them I would burne them together FroÌ„ which wee should withdraw fuell Fire wee know is of a catching nature and it lickes up every thing it meets withall which is of a combustible nature and growes more fierce where it finds such fuell to feed it Now Sin and Sinners in their impenitencie afford matter and fuell to this fire of Gods wrath which therefore in hell burnes for ever And will wee still by adding Sin to Sin Seeking to quench it by teares of repentance seeke to make this fire greater and fiercer Is it not yet big enough Will wee needs perish and be devoured by it Why doe wee not rather draw buckets of water and run in therewith to quench this fire by shedding unfained 1 Sam. 7.6 Iudg. 2.4 â— Ier. 9.1 â— and abundant teares of Godly sorrow and repentance for our Sins and become weepers and true mourners still wishing wee could weepe more Why doe wee not take hold on Gods strength even on Christ by faith in him Esay 27.4 5. who was signified by the Arke of Gods strength that wee may make peace with him seeing hee hath both told us that Furie is not in him and promised that thus seeking to make peace with him Wee shall make peace with him and hee will bee reconciled unto us Now would we see the proofe of this promise by and in Examples Examples of such as have turned away wrath Learne wee then to avoid Gods wrath by faith and humbling of our selves from the practise of good King Hezekiah K. Hezekiah who having offended by unthankfulness and pride for which cause there was wrath upon him 2 Chron. 32.25 26. and upon Iudah and Ierusalem did yet humble himselfe for the pride of his heart both hee and the Inhabitants of Ierusalem so that the wrath of the Lord came not upon them in the â—â—ies of Hezekiab The â—â—â—e wee learne from the example of Gods mercie to King Iosiah K. Iosiah because his heart was tender 2 Kings 22 11-13 19 20. and be humbled himselfe before the Lord when he apprehended the greatnesse of his wrath which was kindled against him and his people and wept before him The Lord hereupon heard his prayer and â—â—ewed him mercie Yea see how graciously God dealt with King Rehoboam one K. Rehoboaâ— none of the very best who 2. Chron. 12.6 7. being punished by Shishak King of Aegypt for forsaking the Lord repented both hee and his Princes at the preâ—ching of Shemaiah aâ— humbled themselves saâ—ing The Lord is righteoâ—â— Wherupon they were delivered though not froâ— the spoile yet from destruction for thus said thâ— Lord They have humble themselves therefore I 〈◊〉 not destroy them but I 〈◊〉 grant them some deliverance and my wrath shaâ—â— not be powred out upon Ierusalem by the hand of Shishak 12. So when hee humble himselfe the wâ—ath of thâ— Lord turned from him thâ— hee would not destroy him altogether and also in Iudah things went well Now why should not the present sence of Gods wrath which is now gone out against us by Pestilence worke like effects and like humiliation in us which doubtless if it doe not wee must looke to perish in his wrath And thus for the first Motive taken from the consideration of Gods wrath CHAP. VII This Festilence is sensible wrath wrath gone out and manifested to the end that taking notice of Gods displeasure wee might with good hope by submission seeke to pacifie the same WEe are now in the next place to consider that this Pestilence in it owne nature is an outward and sensible evill God in this Pestilence would be knowne to be angry that wee might seek to appease him and therfore such as by which God calls us to repentance with hope of mercy letting us know that he is angry that so wee might search into our selves and take notice of such sinns as have proved provocations of his wrath might humble our selves before him for the same and seeke his face and favour in the pardon of them and so bee brought to know whom we have offended to feare and to doe no more any such wickednes It is such 〈◊〉 evill as whereof the Lord would have us take speciall notice for the prevention of greater evils calamities whereas if the Lord had a purpose presently or yet finally to destroy us all and every one hee would leave us in our sinns without any further warning give us over to our owne lustes without controle Hee might give us over to hardnesse of heart and to insensible judgements and so deliver us up to the hardnesse of our own harts which is a greater judgement then to be deliuered up to satan which some have bin yet haâ—â— come to repentance as thâ— incestuous Corinthian 1 Cor. 5.5 with 2 Cor. 2.6 7. bâ— such as God delivers upâ—â— hardnes of hart are leftâ— finall impenitencie Prov. 5. in thâ— insensible chains coaâ—â— of their own sins reseruâ— like the evil angels whiâ—â— fell in everlasting chainâ— under darknesse not as tâ—â— former 1 Cor. 5.5 who are deliverâ—â— to Satan for the destructioâ— of the flesh that the spirâ—â— may bee saved in the day 〈◊〉 the Lord Iesus but to be brought forth Iude ver 6. unto tâ—â— judgement of the great dâ—â— When our sinnes 〈◊〉 growne so full and so riâ—â— that God intends no meâ—cie for them As he doth such as hee hates and wil no longer shew mercie unto then hee â—â—aseth to punish sensibly and leaves men to please themselves in their owne waies without any shew of displeasure and to dally with their owne death and destruction This Silence in God whilest he forbeares outward and sensible
punishment is to the impenitent a Signe of the greatest anger that may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. even as it is amongst men where such as are soone angrie and by anger doe shew their displeasure are sooâ—est pleased and appeased wheras such as whose anger is turned into hatred and who intend revenge are like the sulleâ— curre which gives no warning by barking silent threaten little conceale their hatred but secretly and silently purpose and contrive mischiefe and the utter ruine of the partie with whom they are displeased Difference betweene Anger and Hatred neither doe they care for being known to be the authors of such revenge because they seek not the partie his good or bettering but his utter ruine and destruction whereas such as are onely angry and doe not truely hate will shew their anger as when a Father or â—aster chides threatens â—â—corrects his Son or Serâ—â—nt hee would have his child or servant know that hee is displeased and for what that so hee might be feared sought unto and more respected afterward being ever ready upoÌ„ submission or amendment to shew favour and friendlinesse This difference the philosopher puts betweene Anger and Hatred Arist ut suprà And God himselfe seemes to doe somewhat like yet without all Sin in himself or wrong done any Whom hee loves and intends good to hee chastens namely by some outward sensible evils and corrections as a loving father ready to shew mercy upon submission repentance he will not let them go on securely in sin without correction though he also sensibly punish the wicked who receive no correction neither will he suffer them to goe to hell without warning and correction But for such as long contemne warnings and will not bee reformed by the word or by sensible strokes lesser judgements the Lord in greater wrath both gives them over to do their owne wicked wils and when so they do he will no longer shew his anger by using the rod sensibly though he be never more angry indeed then at such times God never is more angry with Sinners then when hee shewes it least thus leaving them insensiblie under his heavy wrath and reserving them to certaine and inevitable destruction both temporall eternall one text and instance for many In the Prophesie of Hosea thus we read Hos 4.12 13 14. My people aske counsell at their stockes for the spirit of whordomes have caused theÌ„ to erre and they have gone a whoring by Idolatry from under their God c. Therfore your daughters shall commit whoredome your spouses shall commit adultery I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery Thus they were left in their sinnes to finall impenitency and to finall destruction both in this life and for ever after This sensible evill is a mercie to us How justly might God even thus have dealt with us of this place and nation having especially so often before fairly and sensibly warned us and that as by other corrections so by this of plague and pestilence but in vain in regard of any amendment or reformation oh what a mercy is it then for him yet once more to put us in mind of his displeasure and anger conceived against us And should lead us to repentance and not wholly to leave us in our sinns to perish in them through our security but if it be possible to awaken us to use the means by which we may prevent greater wrath without speedy amendment inevitable destruction And certainly if this prevaile not with us to the amendment of our lives we must take it as a neere forerunner of much heavier wrath God wil not alwaies dally with us or yet bee dallied withall which we are further to consider in the next Motive CHAP. VIII In that this wrath is but gon out and this plague but begun which therefore as it may be staid froÌ„ proceeding if wee timely meet God in the way of his judgmeÌ„ts so it wil prove but the beginning of greter evils if we repent not we have cause speedily to run in with our Censers and to prevent our owne ruine LEt us now consider what cause we have to hasten our repentance froÌ„ this that is he◠〈…〉 is gone out 〈…〉 â—â—â—tance the plâ—gâ—â—◠〈…〉 â—â—gun Consider wee 〈…〉 that this wrath is but go 〈◊〉 out this plague is but begun it is not yet gone on so far as it may and will if it be not stayed in time it is not yet consummate or ended where it wil end or what the end of it will be who knows This affords us a double consideration Seeing this Plague is but begun first of Mercy secondly of Iustice and Security if wee meet not God by times 1. Wrath is but gone out 1. Gods mercy should move us in that it is but begun the Plague is but begun and therefore may be stayed if means be used in time God in his wrath doth not yet destroy us all at once as not these rebels heere though hee threatned to consume them as in a moment Verse â—5 Moses and Aaron falling on their faces And therefore may be stayed obtained some respite for them then as doubtlesse Gods faithfull servants obtaine like mercie for us now From this mercie and long-suffering in God it is that wee are not all consumed that we perish not all at once that the punishment of our Sin is not like to that of Sodom that was overthrowne as in a moment Lament 4.6 and no hands stayed on her The truth is God some thirty yeares agoe in the powder Furnâ—ce prepared by the Papists for us God destroyes us not in a moment all at once as once hee threatned did let us see both the extremity of their rage and wicked intentions toward us as also the greatnesse of our guiltinesse and how justly he might have given us then so long since into their hands to have beene swallowed up quicke by them when their wrath was kindled against us Psalm 124.3 Hee was neere then to have consumed us all at once when the fire like that of Sodome should not have begunne in some remote place as when it takes in some one or few houses in a towne or citie by which others farther off might have beene awakened taken warning and have provided for their owne safety at least if not also have stayed the farther spreading and raging of it no it should have begunne and ended all at once and at once made an end of all Thus hee then might have delt with us even destroyed us by that their mercilesse fire and sword or by some other sudden vengeance such as fell upon the host of the Assyrians And as he delt with others when the Angell of the Lord in one night destroyed an hundred fourescore and five thousand of the chiefe of them or as hee did
Num. 21.6 what by fiery Serpents what by other plagues ch 25.9 God hath variety of plagues to meet with sinners with whom it shall be As if a man should flee from a Lyon Amos 5.19 and a Beare met him or went into the house and leaned his hand on the wall and a Serpent bit him concerning whom the Lord thus threatens I will slay the last of them with the sword 9.1.2.3.4 hee that fleeth of them shall not flee away and he that escapeth of them shall not be delivered though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them downe And though they hide themselves in the top of Carmel I will search and take them out thence and so on Thus saith the Lord by Isaiah Isa 24.17.18 Feare and the pit and the snare are upon thee O Inhabitant of the earth And it shall come to passe that hee who fleeth from the noise of the feare shall fall into the pit and he that commeth up out of the midst of the pit shall bee taken in the snare The truth is when God will accomplish his fury as certainely hee will oâ— all obstinate and impenitent sinners It is not farnesse off from places oâ— danger which will secure a man Ezek. 6.12 7.15 Hee that is farr of shall die of the Pestilence and he that is neere shall faâ—â— by the sword and he that remaineth and is besieged shall die by the famine Thus wee see whilsâ— men by occasion of God judgements as now this eâ— Pestilence doe not humble themselves for theâ—â— sinnes there is no safety to them by fleeing which I have the more largely handled because this is that we most usually both flee to and also rest in The like I may and doe say concerning Antidotes Preservatives Powders Drinkes and whatsoever other outward and lawfull meanes are used as Preservatiues against the Pestilence and so concerning the diligence and â—are of Magistrates As also the care of Magistrates in outward things in keeping the unclean from the â—leane in providing for â—he reliefe of the poorer â—ort of such as are infeâ—ted or so suspected the â—ike This though otherwise commendably practised yet is not enough it is not to be rested in unlesse withall and in the first place or chiefly other meanes such as shall bee named be used Care in the one is not so commendable as negligence in the other is represensible and blame worthy All such outward meanes used iâ— but a beginning at the wrong end and from effecting perfect and sound cure especially if men care rest there nothing else be done for the pacâ—fying of Gods wrath 4. Riches are of little use here 4. To tell rich men the world that the wealth will not secure them from Gods wrath whilst they live in sinne in oppression in riotous courses or the like without repentance I hold it needlesse I suppose their owne consciences tell them so much unlesse wholly besotted man perhaps by gifts and bribes may bee pacified as Esau towards Iacob c. but not God when God hath to doe with rich men Ezek. 7.19 They shall cast their silver in the streets and their gold shall be removed or be for a separation or uncleannesse their silver and their gold shall not bee able to deliver them in the day of the wrath of the Lord. Great men then in their sinnes are no more secure or safe from wrath then others 2. 2. Some meanes are neither to be rested in nor used Of the second sort of meanes the popish manner of pacifying Gods wrath is first briefly to be noted and to bee taken heed of They seek to pacifie the wrath of God by workes of penance of their owne devising as by whipping of themselves â— As popâ—sh works of penance going barefoot or on bare knees by wearing hairy shirts going on pilgrimage and the like So by offering summes of money at such or such religious places c. of some of which their Councell of Trent saith Sess 14. cap. 8.9 that there was never any safer way found out in the Church for the averting of Gods vengeance as I find observed also by an other on this my text 2. 2. Heathenish sacrifâ—ces of chiâ—dren Much lesse will heathenish practises too much imitated of old by Gods people stay Gods hand when it is stretched out For wee heard how the heathen in case of Pestilence of Gods displeasure did betake themselves to their Idole gods not with prayers only and supplications prostrating themselves with other sacrifices but with the sacrificing of their owne children But of this later sort of meanes the Lord may and doubtlesse will say to hypocrites When yee come to appeare before me Isa 1 12. Ier. 7.21.20.23 who hath required this at your hand to tread my courts And put your burnt offerings unto your sacrifices and eate flesh for I spake not unto your fathers nor commanded them concerning burnt offerings and sacrifices no who did then but this thing commanded I them that is this thing chiefly without which the other was but as a dead carkasse saying Obey my voice and walke yee in all the wayes that I have commanded you that it may be well unto you 3. 3. Meanes to be used on which we may expect a blessing If then indeed wee would be aright directed what to doe at such times when wrath is gone out against us let us receive our direction from God himselfe and from his word where he makes his mind known unto us for otherwise Rom. 11.34 Who hath knowne his mind Such is our blindnes and ignorance that we cannot know what service is pleasing to him unlesse he himselfe make his will knowne unto us As then we cannot see the light of the Sun by any other light than that which the Sun it selfe affords us no more can wee know what will please or appease him being angry further than he hath been pleased to make it known unto us And this is but reason for wee expect the like from our owne Servants that they doe what service wee appoint them and as we will have them doe it and not what and as they please themselves These are such as God himselfe directs unto Now God partly by Precept by way of Condition partly by way of Reproofe whilest he complaines of the neglect of what he expects besides the examples and practise of his Saints on earth in like case lets us know what we should doe when his hand is gone out against us whether by Pestilence as now with us or otherwise To which end I shall set before you some pregnant places of Scripture scatteringly out of which wee will bring the chiefe duties to a Method Here propounded 1. Seaâ—â—â—râ—â—ly which here we will onely propound not lading this Text with more then it will