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
the text iâ— briefly to bee considereâ— from the Authour of thâ— wrath which is here saiâ— to bee gone foorth from thâ— Lord. It is the Lord theâ— we have to deale withall and who now hath to deâ—â— with us therfore it is noâ— to dally with him Wee may perhaps presume oâ— impunity from men wheâ—â— we offend them and hope by gifts friends flatteries and fained submission to asswage their displeasure or it may bee when Gods faithfull servants discover â—ur sins Who confirmes the word of his Servants denounce judgâ—ents against us for the â—â—me though they doe it â—ccording to Gods word â—et wee can count their â—ords but winde and â—â—eÌ„selves lying Prophets â—r otherwise to speake as â—et on by those wee alike â—â—ate or we threaten and â—ome even with them for â—heir boldnes sauciness â—â—r at least wee can withâ—raw our selves froÌ„ them â—nd heare them no more â—nd so at once seeke their â—isgrace as not vvorthy â—o be heard and keep our â—elves as wee thinke out â—f the lash of their words But what can we thus dâ— with the Lord himselfe when he comes to perform the word of his servants Psal 149.7 8 9. 〈◊〉 execute vengeance upon thâ— heathen and punishmenâ— upon the people to bind theâ—â— Kings with chaines anâ— their Nobles with fetters 〈◊〉 yron to execute upon theâ—â— the judgmeÌ„t written who as he will do nothing in thâ— kind but hee revealeth hâ— secret unto his servants tâ—â— Prophets Amos 3.7 so he confirmeâ—â— the word of his servanâ—â— both in good and evil aâ—â— performeth the counsell 〈◊〉 his Messengers Men maâ— then belie the Lord Isa 44.26 anâ— say it is not he neither shâ—â—â— evill come upon us neither â—â—all wee see sword nor faâ—ine Ier. 5.12 13 14. And the Prophets 〈◊〉 all become wind and the â—ord is not in them But what saith the Lord for the â—ncouragement of his serâ—ant Ieremy And will bee acknowledged to bee the author as of other evils Because yee â—â—eake this word behold I â—ill make my words in thy â—outh fire and this people â—ood and it shall devoure â—hem Loe I will bring a naâ—ion upon you c. It is good for us then if wee â—ave neglected the word of Gods servants formerâ—y not to neglect the performance of it by God himselfe but to become wise for after times who among you will give eares this Isay 42.23 24 25. who will hearken aâ—â— heare for the time to comeâ—â— who gave Iacob for a spoileâ— and Israel to the robbers did not the Lord he againâ—â— whom wee have sinned Therfore he hath poured upon him the fury of his anger c. Oh let it not be saiâ— of us as there it followeth And it hath set him on fire round about So of Pestilence yet hee knew not and it burned him yeâ— hee laâ—d it not to heart Far bee this stupidity from uâ— at this time Let us consider then that this wrath iâ— gone out from the Lord. 〈◊〉 is hee against whom wee haue sinned and whom vvee haue provoked and â—â—erefore there is no dalâ—ing with him as is said 〈◊〉 is hee himselfe that â—â—mes against us Habak 3.5 Before â—m goes the Pestilence and â—â—â—rning coales or diseases â—â—e forth at his feet Now â—â—e we stronger then hee â—â—e wee able in our sinnes 〈◊〉 stand in his way hee â—â—th already often before â—â—d now also sent the Peâ—â—lence among us after the â—anner of Egypt yea he â—â—th overthrowne some of 〈◊〉 as God overthrew Soâ—om and Gomorrah and â—ee were as a fire-brand â—uckt out of the burning â—t have yee not returned to me Who is mighty in strength and not to be dallied withall or withstood saith the Lord Noâ— heare vvhat God saith us as once to Israel Theâ—â—fore thus will I doe unâ—â— thee O Israel O Englan◠ô citie ô tovvne hovv even as unto Sodom thâ— was overthrowne as in moment and because I wiâ—â— doe this unto thee Amos 4.10 11 12 13. prepareâ— meet thy God O Israel Thâ—â— is our duty then of vvhicâ— vvee also formerly heard but vvhy are vvee thus tâ— prepare that follovves For loe he that formeth thâ— mountaines and createâ— the wind or spirit and dâ—clareth unto man what is hâ— thought that maketh thâ— morning darkenesse anâ— treadeth upon the high places of the earth the Lord the God of hosts is his name Where hee invests himselfe vvith many titles of greatnesse povver yea and terrour and all to inforce the aforesaid duty of repentance and humiliation upon us letting us knovv vvho it is that â—hreatens us vvho it is that â—s gone out against us no â—ther then this mighty God this Lord of hosts who hath all creatures in â—eaven and earth at his â—ommand and ready to â—xecute his vengeance â—nd righteous judgements â—n all impenitent sinners so that when once hee shewes his displeasure it s in vaine either to seeke shelter or help from them or not to feare vengeance from them as instruments of his wrath whose are the mountaines the wind and all other creatures so that the mountaines shall noâ— save nor hide from hiâ— wrath when it is onâ—â— gone forth in fury as iâ— Noah his flood Neither is there any fleeing from him when the highest hils and moâ—â— towring mountaines coulâ— not shelter them that fleâ— thither for refuge but thâ—â— the waters of his wraâ—â— did overtake and sweeâ— them all away and 〈◊〉 wind which God sent out shall meet with disobedient Ionas who would have fled from Gods presence and the storme shall teach him obedience Nay we know God can and often doth arme base and weake creatures against proud and impenitent sinners yea their owne friends and confederates in whose helpe and assistance they trust nay sometimes their owne selues against themselues as * On Amos 4.12.13 p. â—26 c. 156. c. In l. 3. Iob. 9.4 elswhere I shew more largely He is mighty in strength who hath hardned himselfe against him and hath prospered And it would be observed God to humble us shewes his power that when God calls men to humiliation for their sinnes hee often shewes his power and terriblenesse by some not onely description of it as when he humbled Iob by asking him Iob 40 6.7-9 Hast thou an arme like God canst thou thunder with a voice like him and by shewing him his great power in the Behemoth and Leviathan Both by words and workes or in the Elephant and Whale the effect whereof in Iob was an humble submission of himselfe unto God Iob 42.1.2.3.4 5 6. but by workes oâ— his power as by sending thunder stormes greaâ— raine by which heâ— brought his people of old to confesse their sinne in asking them a King in distrust and with rejection of Gods government 1. Sam 1â— 16.17.18.19 so by a great raine which hee sent the better to prepare the people to repentance and reformation
Newcastles Call To her Neighbour and Sister Townes and Cities throughout the land to take warning by her Sins and Sorrowes Lest this overflowing scourge of Pestilence reach even unto them also As also a Direction how to discover such Sins as are the procurers of Gods judgments by divers Methods By R. JENISON Dr. of D. Whereunto is added the number of them that dyed weekely in Newcastle and Garth-side from May 6. to December 31. 1636. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Iohn Coleby at the signe of the Vnicorne neere to Fleet Bridge 1637. and there told of the Meanes both of the Safetie and also Ruine of Cities and whole Kingdomes Be yee pleased now to take in good part a word or two spoken I hope not out of season in the mournfull and sad condition of this my Mother and Nurse Foelix â—uicumque â—olore Alâ—erius disâ—es posse caâ—ere tuo in whose name I make bold to salute you all in the Lord and to wish you the happiness to be warned in time by that bittercup of ours wherin God by Pestilence seemeth to have begun to you all The times require every ones helpe to seeke to quench this fire of wrath begun in the Land I heartily wish that manie others of much abler parts would in this kind of popular and familiar Discourse and Exhortation put forth themselves and stoope to such necessarie and edifying Arguments For my part as the case is I though the meanest of most expect not who shall begin God hath begun with us here The Lyon hath roared the Lord hath spoken I cannot according to my abilitie setting aside all respect of credit with men of the world but prophesie that not by word here onely but by writing such is my desire of the publicke good and such is the occasion here offred by Gods beginning in this fierce manner with us The benefit you may by Gods blessing and your own good indeavour reap hereby will be either a prevention of and freedom to you froÌ„ this spreading evill which I chiefly by this Dedication do desire and intend or a Direction how to carry your selves that with comfort under Gods hand if it reach also unto you 〈◊〉 26.9 â— The truth is When Gods judgments are in the earth the inhabitants of the world â—ill at least should learne â—â—ghteousnesse The wise and just will so doe Who wait for God in the way of his judgements Amos 4.12 opened They will prepare to meet God and to prevent judgments which othervvise are threatned and seeme to make towards them How wee may prevent Gods judgments Which they doe or should doe by these meanes 1. By taking warning by judgements inflicted on others 1 Cor. 10.5 6 7-11 Luke 13 3-5 The want whereof God takes speciall notice of Ierem. 3.8 9 10 11. 2. By doing that in our 4. By seeking and obtaining the pardon of Sin upon Repentance Sinne once pardoned is neveâ— more remembred or punished Isa 43.25 Goâ—â— so forgives as hee alsâ— forgets 5. By mortifying such sinnes as raigne in us or among us Rom. 6.12 Coloss 3.5 c. Seeing such exemplary judgements a Pestilence war c. comâ—â— not for smaller faylings but for sinnes against conscience Rom. 1.18 and foâ— grosser evils Ephes 5.5.6 6. By newnesse of life and by bringing forth fruit meet for repentance so wâ— escape wrath to come and cutting downe Math. 3.7 8-10 By these meanes it will concerne you to prepare to meet God whom â—o you will find to meet you in mercy as the father of the Prodigall ran to meet his sonne and to welcome him Men have not heard neither hath the eye seene O God besides thee what hee hath prepared for him that waiteth for him Thou meetest him that rejoyceth and worketh righteousnesse those that remember thee in thy waies Isa 64.4 5. Now because men are apt to make ill use of Gods judgements on others to mis-judge them and to harden themselves in their security Four Conâ—usions â—ut of Luke 13.4 5. touching the use of Gods judgments on others consider we what our Saviour teacheth us Luke 13.1 2 3 4 5 Think yee that these were Sinners above all men that dwelt in Ierusalem I tell you nay but except yee repent yee shall all likewise perish Whence these Conclusions doe readily offer themselves Conclus 1 1. Extraordinary uncouth yea and sudden death doth sometime befall such as are not the greatest Sinners I suppose those seventie thousand of Davids Subjects who died by Pestilence among the other Tribes were not greater Sinners than Ierusalem it selfe Vpon which the Angell stretched out his hand to destroy it Yea the good King vvould make these in that case especially more innocent than himselfe saying Loe I have sinned but these Sheepe what have they done when God shewed his severitie against Samaria and Israel having removed them out of his sight and when the Tribe of Iudah onely was left and spared 2 Kings 1â— 18 19. Ezeâ— 16.51 â— yet saith God to Iudah They are more righteous than thou 2. On the other hand it Conclus 2 is in thee my power and that my name may be declared in all the earth â—et 2.9 Howsoever God Reserves the unjust unto the day of judgement to be punished â—â—â—s 17. â—â— 31. hee hath appointed a day of purpose for them 3. God in some cases respects his owne Glorie more then mens deserts so spares them a while though unworthie See Deut. 32.26 Ezek. 20.8 9-13 14-21 22. 4. Chiefly God remembers his covenant and promise who will reserve to himselfe a Church on earth in the greatest defections provocations and destructions of his people he will Ezek. 14.19 20 21 and doth ever reserve a remnant who otherwise deserve ill at his hand Ezek. 16.59 with 60. See Isa 6.13 Rom. 3.3 What if some did not believe shall their unbeliefe make the faith of God of none effect Si quoties peccant homines If God in generall defections and judgements thereupon should consume in his wrath all that deserve it where should hee have a Church on earth to serve him hee must and will have some in whom hee wil magnifie his mercie It is of the Lords mercies said Ieremie in the time of the captivitie when so many had perished that wee are not all consumed because his compassions faâ—le not â—et 2 â— Here is no merit to bee pleaded in such case â—om 2.4 Gods sparing mercies leade the way to his pardoning mercies Hee often spares the unworthy that they overcome with his kindnesse 9 6. might relent repent seeke and find mercie and that so his covenant and word might take effect in that remnant which is according to the Election of Grace 11.5 Hence it is that even among those in Ierusalem on whom Gods irrevocable sentence of famine Ezek. 14.19 20 21 22. noisome beasts sword and pestilence had passed
to destroy whence Origeâ— notes that the wicked aâ—â— as earthen vessels of dishonour to bee broken Anâ— doubtlesse the Lord by his judgements breakes iâ— upon his people like thâ— sea and makes a breaâ—â— among them as now by Pestilence by which heâ— scatters us one from another c. But especially here Pestilence And of this Plague by Pestilence wee understand the word here This same word is used also by Moses when hee speakes of the last Plague of Aegypt Exod. 12.23.27 the death of the first borne wherewith God is said by his Angell to smite them And that Angell is called a Destroyer For as God by an Angell delivered his people out of Aegypt Numb 20.16 so by an Angell hee destroyed their enemies Hebr. 11.28 So that it is very likely that those first borne were destroyed by Pestilence to which I I conceive the Lord in Amos hath reference when hee saith I have sent among you the Pestilence after the manner of Aegypt Amos 4.10 Even so in the Pestilence which was in King Davids time hee is called the Angell that destroyed the people 2. Sam. 24.16 Moreover these Murmurers were threatned to bee smitten with the Pestilence Numb 14.12 I will smite them saith the Lord with the Pestilence now when after this threatning were they so smitten unlesse at this time It is not much materiall to our maine scope whether this Plague here were the Pestilence or no yet so we now take it Doctr. and doe observe that the Pestilence is Wrath Pestilence is an effect and signe of wrath in God or a signe and effect of Wrath and of Gods displeasure Here wee see the one is explanied and expressed by the other and this is the Observation hence to be made yet it is not so much a signe of Gods wrathfull displeasure to each and every particular person smitten by it seeing a child of God may both be smitten and die of it as to the Communaltie to the Kingdome Citie To whom Towne or place where it is in which a breach is made as in Davids case Yet here in my text they were all guilty and for the most part the Pestilence as well as the Sword comming to avenge the quarrell of Gods covenant â—ev 26.25 and to punish the disobedient and obstinate its maine busines is with those against whom God hath the greatest quarrell It is no ordinary death The Plague then is and must be taken to be a fearfull signe of Gods displeasure and wrath as it was said of the Aegyptians Hâ—â— that is God cast upoÌ„ them the fiercenesse of his anger Psal 78.49 â—0 51 wrath and indignation and trouble by sending evill angels among them Hee gave their life over to the Pestilence and smote all the first-borne in Aegypt c. So Numb 25.3 4 -8. This is not an ordinarie death or death barelie VVhy or a debt we owe to God and Nature as an effect of originall Sin or of Sin generallie but this as the like deaths by Sword and Famine is an effect of some great speciall spreading and raigning Sins In it is wrath and the face of an angrie God may ought be seen in it For 1. 1. Gods hand is specially in it Gods hand is more seen or to be seen in it God is said To fall upon or to meet men with Pestilence â—xod 5.3 â—am 24. And it s A falling into the hands of the Lord. In the place Exodus 5.3 as elsewhere I know the Greeke and Chaldee translate the word there used Deber Death yet that death is Pestilence for so the Holy Ghost puts it for Pestilence in Revel 6.8 from Ezek. 14.21 So the Murraine or Pestilence on the cattel is said to be from the hand of the Lord. Exod. 9.3 2. It s full of wofull evill Psal â—1 3 2. Commonlie it is a grievous death as that a grievous Murraine Exod. 9.3 And the Psalmist cals it noysome or rather wofull Pestilence or Pest of wofull miseries or evils Now what these evils are who knows not Through the noysomnesse and contagion of it it makes a man a straÌ„ger to his own house to his dearest friends yea as it were an enemie to them and an instrument of death to wife children friends and it deprives a man of comforters in his greatest agonie and need and at length of life and of an Honorable buriall It s an enemie of trading and civill commerce it s commonlie accompanied with Famine and followed where it workes not reformation with 〈◊〉 stung by Gods wise providence with this deadlie disease so the whole point it selfe affords unto us a double instruction Vse 1 Not to bee secure in time of pestilence 1. Not to dallie with God at such times especiallie as these God is in good earnest with us truly displeased with us with our waies and would have us know so much whilest hee manifests his wrath from heaven against us by Plague and Pestilence which is one of his foure sore Iudgements Ezek. 14.21 whereby hee powres out his furie upon us in blood to cut off man and beast as wee have great cause to feare Verse 29. and which he would have us take not for an ordinarie death but for a true signe of his Wrath which hee would have us see in it and accordinglie feare and tremble and so worke out our Salvation breaking off our Sins by Repentance and amendment of life not making light thereof when his hand is so heavie upon us for the same When Pestilence finds us in our Sin it is a fearfull signe of heavie wrath from God but if it leave us in our Sin then is it yet a more fearfull signe of Gods hot displeasure for so it leaves us either to the Sword of mercilesse and everlasting destruction of soule body as the just and full desert and reward of our sinnes Alas what is the plague or any bodily evill to this that we should be so much troubled with it and use such meanes and care to prevent or fly from it and yet the mean while be no whit at all or very little touched with a sense or feare of the other And to seek Gods favour more then health or life wheras a man may escape the danger of the Pestilence and be free from it and other bodily evills and yet be and remaine under Gods heavie and sore displeasure and so be liable to all plagues and punishments which his sinns deserve to be inflicted on him in this life and in hell for ever as on the contrary one may bee smitten in body by plague and pestilence as wee conceive King Hezekiah was or by some sore Isay 34 1-21 Psal 6.1 1 3. 9. 38 1 2 deadly or dangerous disease and sicknes as David was and yet be in happie and blessed estate and condition as being in love and favour with God though it
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
speciall reason Exod. 5.3 Exod. 8.25 26 27. Yet if the Plague and breaking out of wrath prevent our Humiliation And that speedily we must deferre our Humiliation no longer othervvise hovv soone may this spreading evill and overflovving Scourge or some other judgement sent to back it in Gods just wrath make an end of all save that God will have a remnant in whom hee will glorifie his Mercie and preserve his Church This is as the breaking out of fire or overflowing of waters unto which way and passage is not long to be given least the evill which at the first by a timely care might have beene prevented grow so great that it exceed the power and strength of man to withstand or resist it Whatsoever wee then doe in this kind Lest wee come too late it would bee done speedily and in time otherwise wee may come too late even when neither our own nor other mens prayers though never so holy will be accepted for us and when God will not be intreated for â—s See this in Gods deaâ—ing with the Iewes Pray â—ot for this people for their â—ood Ier. 14.11.12 said the Lord to Ieremie When they fast I will not heare their cry and when they offer a burnt offering and an oblation I will not accept them But I will consume them by the Sword and by the Famine and by the Pestilence Ezek. 14.19.20 So in Ezekiel If I send a Pestilence into that land and powre out my furie upon it in blood to cut off from it man and beast Though Noah Daniel and Iob were in it as I live saith the Lord God they shall deliver neither cleave unto the Lord according to his word in a perpetuall covenant This the Lord expects from the whole nation when his wrath is but toward them Zephan 2.1 2 Gather your selue together yea gather together O nation not desired before the decree bring forth before the day passe 〈◊〉 the chaffe 3. before the fierce anger of the Lord come upon you before the day of the Lords anger come upon you Howsoever if this be noâ— done publickly it must noâ— be neglected in private by the meeke of the earth Seeke yee the Lord all yâ—â— meeke of the earth which haue wrought his judgements seeke righteousnesse seeke meekenesse it may be yee shall be hid in the day of the Lords anger It is a wonderfull thing Examples to move us that now when Gods anger is so manifested and his wrath revealed from heaven men should so little seeke to pacifie his wrath and should shew themselves so little touched with these evident tokens of his displeasure never much seeking the meanes by which the cause of his wrath against us might be made knowne unto us nay wholly impatient of such discovery when by Gods faithfull messengers it is in some good measure made Both of the Godly Shall I send such to the godly examples of good and holy King David 2 Sam. 21.1 2 c. who in a famine of three yeares enquired of the Lord for what and whose sinne it was sent which when it was told him hee punished and so put away the evill or of tender-hearted Iosiah who conceiving by the booke of the Law that wrath was due to his people and towards them presently dispatched honourable messengers to Huldah 2 Chron. 34.19 20 c. 〈◊〉 prophetesse to enquire oâ— the Lord for him and the people concerning the words of the book which hee caused to be read in a solemne assembly and renued his Covenant vvith God If such examples prevaile not with us let us receive reproofe shame in this our sloth and negligence from the example of the very heatheÌ„ And of the Heathen Illiad 1. Homer the Poet brings in Achilles advising the Greekes Who have in case of Pestilence sought to their Gods by solemne Supplications in a time of a sore Pestilence to enquire the cause thereof from God by some Prophet or Priest or Dreamer of dreams These being footsteps of those three waies by which Israel of old had Oracles or answers from God namely by Dreames by Vrim that is the Priest with Vrim and Thummim Numb 27.21 and by Prophets see 1 Sam. 28.6 7. Liv. l. 3. And Livie tels us that in case of common plague or other danger the Romans were by publick authority called out Ad id quod sua mala quemque cogeâ—ant and coÌ„manded with their wives and children to make supplication to their gods for according to that which their owne proper sins and evils compelled them and thus filling all their Temples Stratae passim matres criminibus Templa verrentes vâ—â— niam Irarum coelestium 〈◊〉 nemque pesti exposcunt their Matrons prostrate on the ground sweeping their Temples with the haire of their head sought pardon And Sacrifices of their children and the favour of their offended angry gods and an end to be put unto the Pestilence Many such like things hath Livie concerning their Supplications even for many daies together upon occasioÌ„ of war â—nd publike evils and dangers as I shew * A word in Season or Englands Summons on Iosh 7. ver 8 9. Virgil Aeneid lib. 4. lib. 3. elswhere So Virgil Principiò deâ—ubra adeunt pacemque per aâ—as exquirunt And elsewhere Exorant pacem Divum id est inquit Noâ—ius propitiationem The first thing they use to doe is to frequent their Temples and from Altar to Altar to seeke Peace that is Propitiation So Plautus Plaut in Mercator Act. 4. sc 1. So the Carthaginians when they were plagued with Pestilence Aris impuberes admoveruâ— pacem Deorum sanguine câ—rum exposcentes Iustin lib. 18. as Iustiâ— relates That is as thâ— Scripture expresseth thâ— like practise of the degenerate Iewes Psal 106.37 They sacrifâ—ced their sons and daughter unto devils seeking atonement with these their goâ— by the blood of their chiâ—dren of which practise 〈◊〉 the Heathen in sacrificiâ—â— their children to the devill in case especially of distresse more * Israels Idolatry in sacrificing their children c. on Psalm 106.37 elswhere Now shall the Heathen â—n case of Pestilence desire to know from God the true cause therof that they might offer him acceptable Sacrifice and shal they accordingly by solemne Supplications and all expressions of sorrow and humilitie seeke the favour of their gods that with the blood of their onely children and shall wee Christians in like case of Pestilence be so far from searching into the true causes of the same as to take it ill and not willingly of his wrath and averting of his judgements If now wee aske what these Meanes or Remedies are as it is most needfull wee be aright directed herein I shall endeavour at this time at least in the generall to shew And because we are all of us apt to use such such meanes as most
of the Church â—nd Common-wealth we â—nly mind our own good â—nd safety no hee will â—ave us also according to â—ur severall places calâ—â—ngs gifts to become Inâ—â—rcessors to him for others â—lso and to helpe to turne â—way wrath from others â—nd our selves This God â—â—oked for though in â—â—aine of his people and â—his he lookes for from us now Ezek. 22.30 And I sought for 〈◊〉 man among them saith the Lord that should make 〈◊〉 the hedge and stand in the gap before me for the land that I should not destroy it but I found none therefore haue I poured out mine indignation upon them 31. I haâ— consumed them with tâ—â— fire of my wrath 2. According to Method From these places 〈◊〉 Scripture wee see whâ—â— kind of duties the Loâ—â— expects from us when â—vill is upon or yet but â—â—wards us and what he 〈◊〉 this time of Pestilenâ— expects more especiall from us of this place yâ—â— and nation generally eveâ— from such as being otherwise of the same body of our Church and nation are yet free from the infection of this noysome disease Which duties I may The meanes appointed of God to be uâ—ed in case of Pestilence c. are by God himselfe brought to foure duties for method and memories sake reduce unto those foure which God expects from us in case of Pestilence as necessary conditions without which severally and joyntly in some good manner performed we can expect no hearing of our prayers nor healing either of our soules in and by the pardon of our sinnes or of our land and place in mercy at least by taking away this plague The words runne thus which God utters by way of answere to King Solomons godly wise prayer at the dedication of the Temple which was a type of Christ in our nature in whom onely for whom all prayers are savingly heard 2. Chron. 7.13.14 If I send Pestilence among my people if my people which are called by my name shal humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from Heaven and will forgive their sinne and will heale their land The duties here are foure 1. Selfe-humbling 2. Prayer 3. Seeking of Gods face and favour in and by prayer more then any thing else seeing many pray against the outward evill of plague who not caring much for Gods displeasure otherwise never seeke his face 4. Turning from sin Vnto these foure all or most of the forenamed duties are reducible which foure also may bee reduced to these two heads Turning first to God secondly from sinne In one word there is required Turning or Conversion which according to the two termes or points 1. to what or whom and 2. from what or whom is a conversion or turning first to God and his wayes secondly from our owne sinfull wayes The first three Duties belong to our turning unto God 1. Selfe-humbling 1. Selfe-humbling Now to selfe-humbling there are three things required if they may not be called parts thereof Vnto which belong 1. Conviction First Conviction upon a due Consideration 1. Of Gods Iudgements upon us in the 1. Author 2. End 3. Nature 4. Cause which is our sin and so 2. Consideration of our sinne or sinnes as Causes of the evill which is incumbenâ— upon us which is a very large usefull and fundamentall point to consider of 2. Confession of sinne found out 3. Contrition 2. Confession or true inward and hearty Sorrow expressed outwardly by all fit and lively signes of it as by fasting weeping Outwardly expressed by al signes of Humiliation prostration of the body vile apparell and the like which may testifie truely without dissimulation the inward condition and state of the soule which not excluding the former two may more properly come under the name of Selfe-humbling 2. Prayer 2. The second dutie is Prayer and Invocation of Gods name 3. Reconciliation with God 3. The third is Seeking of the face of God and Reconciliation with him 4. Turning from our wicked wayes which implyes 1. Reformation of life 4. The fourth dutie is a Turning from our wicked wayes which implyes 1. Reformation of our lives and of things amisse and out of order by bringing all right againe both in matter of Doctrine and of life according to the only rule of Gods word 2. Renuing of covenant 2. Renuing of our Covenant with God by solemne promise vow 3. Keeping of covenant vvhy not Oath at least serious purpose and protestation 3. Ratifying and confirming of the same by a speedy and also constant performance of Covenant without returning to our former evill wayes and provocations againe With all these we must all of us as God may require it at our hands according to our several places and abilities or as wee are in favour with his heavenly Majestie labour to become Intercessours To which add 5. Intercession for others or a standing in the gap which must be done 1. By Magistrates and to stand in the gap for the land or place where wee live to turne away wrath from it vvhich must bee done 1. By Magistrates chiefe and subordinate who must both inquire into offences and punish the same Good Magistrates have a chiefe stroke in keeping off or in removing of wrath from a people God never publikely judgeth by Pestilence or otherwise but Magistrates first neglect their dutie in judging If they did unpartially execute Gods judgements God would not so immediatly with his owne hand judge us or give us into the hand of mercilesse men to bee judged vvith their judgements 2. By Ministers 2. By the Ministers of the word who must stand in the gap by a right discovery of sin and danger and many other waies and not bee like the Prophets of Israel which were like the Foxes in the deserts ye have not saith the Lord Ezek. 13 4â—.5 gone up into the gapps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord yet thus much the Lord requires of his Ministers 3. By All 3. By all How which wee must all strive to doe making up the hedge for our selves and others 1. By rightteousnesse 1. By becomming righteous our selves Iob 22.30 Gen. 18.32 and by seeking righteousnes Zeph. 2.3 2. Mourning 2. By mourning for and bewayling the sinnes and dangers of the time and place where wee live Ezek. 9.4 3. Prayer 3. By earnest prayer and intercession so Abraham prevaled for Lot Gen. 18. Lot for Zoar Moses for the Israelites often Iob for his friends and David and his Elders for Ierusalem the destruction of which after the death of seventy thousand else where was by his repentance and intercession prevented 1. Chron 21.14.15 c. These particulars are large and must bee handled God assisting on their severall and more proper grounds of Scripture I will not farther burthen this short text with them contenting my selfe onely here to point unto them seeing the text it selfe implyeth the use of such meanes as God hath appointed for the pacifying and averting of his wrath Now the Lord give us hearts wisedome and grace to make use of these meanes in time both for his glory and our own safety bodily and spiriâ—uall Amen FINIS The number of those that died at New-castle within the liberties from the 7. of May till December 31. of the Plague as followeth 1636. MAy 7. to 14. 59. May 14. to 21. 55. May 21. to 28. 99. May 28. to Iune 4. 122 Iune 4. to 11. 99. Iune 11. to 18. 162. Iune 18. to 25. 133. Iune 25. to 2. of Iuly 172. Iuly 2. to 9. 184. Iuly 9. to 16. 212. Iuly 16. to 23. 270. Iuly 23. to 30. 366. Aug. 30. to 7. 337. Aug. 7. to 14. 422. Aug. 14. to 21. 346. Aug. 21. to 28. 246. Septemb. 4. 520. Septemb. 4. to 11. 325. Septemb. 11. to the last of December 908. The totall is 5027. Buried in Garth-side in New-castle this present yeare 1636. as followeth May 30 to Iune 6 10 Iune 6 to 13 24 Iune 13 to 20. 19 Iune 20 to 27 34 Iune 27 to Iuly 4 40 Iuly 4 to 11 75 Iuly 11 to 18 66 Iuly 18 to 25 60 Iuly 25 to August 1 60 Aug. 1 to 8 29 Aug. 8 to 15 17 Aug. 15 to 22 18 Aug. 22 to 29 13 Aug. 29 to Septem 5 14 Septemb. 5 to 12 11 Septemb. 12 to 19 7 Septemb. 19 to 26 4 Septemb. 26 to Octob. 3 6 October 3 to 10 2 October 10 to 17 â— October 17 â— The totall is 515.
grounds of it and 3. The use of all by way of Inference which we must chiefly insist upon though the former haue their speciall reasons and uses also 1 The Malady The evill is here called with respect to God Wrath or hot anger with respect to man a Plague 1 Wrath. First by wrath here we understand some judgement and effect of such anger and displeasure as is in God himselfe What is meant by wrath wherby being truely and inwardly displeased within himselfe with sinners and alienated in his loue from them for their sinn hee manifests so much by some reall tokens of the same Quest 1 Quest 1. How is wrath in God How is wrath in God Answ Answ Not properly as an affection though even so it was in Christ God Man yet without sinne or perturbation and as pure water put into a pure and cleane glasse which being jogged and moved retaines its clearenesse still and not as commonly it is with us who sin in our anger through the muddinesse which iâ— in us through natural corruption It is said to be iâ— God in regard of that truâ— displeasure and dislike oâ— our sin whereby he truly hates it and is contrary to it and to sinners ready to extirpate both sin and sinners yet without any perturbation griefe or disquiet within himselfe howsoever what God speaks after the maner of men we must understand so as becomes the high holy majestie of God Quest 2 Quest 2. How goes wrath out from God Answ Ans How goes wrath forth from God When hee manifests this his inward dislike of sin and contrariety against sinners by some outward token of his wrath wherby he would be knowen to be displeased as on the other hand Luk. 8.46 vertue was said to be gone out of Christ when his power and mercy was manifested in healing the woman which had the bloody issue of her plague Mar. 5.30 33. which thing immediately upon her touching of him was made known unto her So here therfore as men being angry shew their anger by some evill lookes words or blows deedâ— so God is said to bee â—â—gry and wrath to goe oâ— from him when especialy he inflicts some punishment or calamity wherâ—by he shews his dislike our sinne So Math. 3. Rom. 3.5 4.15 5. â— Doctr. God is truly displeased with sin and sinners why Now this may teachtâ— that sin is truly displeasiâ—â— unto God hee neither approoves of it nor of us 〈◊〉 our sinne The Reason is 1. sin is impuritie and uncleanness and therfore 〈◊〉 that regard both sinn and sinners are most contrarâ— to his most holy natureâ— immaculate essence 2. S◠〈◊〉 disobedience and so opâ—â—seth and withstandeth his holy will which is Soveraign no marvell then if God oppose and resist such proud sinners and walke contrarie to them that walke contrary to him 〈◊〉 Sin especially in these daies of grace is unthankfulnes and therefore justly hated of him 4. In a word it is dishonor to him especially such sinnes as now are sinned when all our sins are in a manner against all his attributes of goodnes mercy grace justice and against his works and manifestation of his attributes as also again the light of his Gospelâ— of our consciences c. 〈◊〉 regard whereof no mâ—â—â—vell if hee both threaâ—â—â— sin in his Law Gal. 3.10 annexinâ— curse to the breach of 〈◊〉 and daily even in this liâ—â—â— plague and punish sin aâ—â— sinners Vse 1 To see what wee get by sin Vse See then what 〈◊〉 doe when we sinn again God see what wee gaiâ—â— by doing our owne wiâ—â— and following our owâ— counsels contrary to God wee being our selves uâ—der his displeasure weâ—â— provoke a gracious Goâ— yea the great and dreaâ—full Majestie of Heaven and that to the confusion of our own faces At this time hee manifests much wrath against us of this pâ—ace as also in part the whole kingdom for wrath is gon out from him against as the plague is begun and renued Ann. 1625. after such havock as it hath formerly not many yeares ago made amongst us especially in the Mother citie but never the like with us to that it is like to doe now But oh the stupidity grosness 2. To bewaile mens senselesnes under wrath and senselesnesse of our hearts here I may take up Moses his complaint in like case Who knoweth thâ— power of thine anger Psal 90.11 eveâ—â— according to thy feare soâ—â— thy wrath Whose heartâ—â— smitten with feare answerable to the terriblenes 〈◊〉 thy wrath by occasion of thy feareful judgment as yet they should bee who so feares thee foâ—â— this thy wrath Deut. 13.11 Psal 119.120 Ion. 1.16 Prov. 16.6 as by it 〈◊〉 depart from evill for 〈◊〉 the feare of the Lord wherâ— it is indeed men depart 〈◊〉 evill oh that this terroâ— of the Lord wherby 〈◊〉 are even at this time some regard made to appeare before the judgement of the Lord 3. To learn true wisedom the feare of God froÌ„ it whâ— now sets our iniquities before him Psalm 90.7.8 2. Cor. 5.10.11 our secret sinnes in the light of his countenance who are now consumed by his anger and troubled by his wrath oh I say that this terrour of the Lord could drive every one of us to our dutie as the terrour of the last judgement did Paul and could bring us in time to true repentance and humiliation of soule And here let us take up Moses his Prayer also oh that wee did it with like heart and true desire Psalm 90.12 So teach us to number our dayes that wee may apply our hearts unto wisedome For indeed it is God only who by his Spirit accompaniing his Word and Iudgements can free us from this stupiditie and bring us to a due consideration of our wayes and repentance for the same then and not till then Vers 8. may wee with comfort hope and good confidence make that his next petition Vers 13. Returne O Lord his long and let it repeâ—â— thee concerning thy servants and so on as theâ—â— it followeth CHAP. 3. That this Wrath was Pestilence That Pestilence is an effect of Gods wrath and therefore not to be dallied withall yet Gods displeasure more to be looked unto and prayed against then the Pestilence it selfe NOw this Wrath in particular 2. It is a Plague which generally is a stroke and with respect to man is here called a Plague or a Stroke from a word which signifieth to smite and that to death and so it signifieth generally any judgement of God which is to death as a slaughter by the sword and by hanging Iosh 22.17 with Numb 25.3.4.5 And generally of Aegypts plagues it is said Exod. 9.14 I will send all my Plagues upon thine heart or Origen turnes the word Confraction or breaking Confraction and so the Greeke here hee hath begun to breake that is