judgements 13 § 11. Of the meaning and doctrines of the first part of the 45. Verse of Numb 16. 14 § 12. Of the godlies exemption from the ungodlies destruction 17 § 13. Of the cases wherein Saints have their share in publike judgements 18 § 14. Of the sundry wayes of exempting Saints from judgements 19 § 15. Of Gods care of Saints mixed with the wicked 20 § 16. Of believers dying of the plague 21 § 17. Of avoiding communion with the wicked for avoiding their judgements 23 § 18. Of flying in time of plague 24 § 19. Of leaving multitudes in evill 25 § 20. Of the stay of judgement by reason of the godly mixed with the wicked 26 § 21. Of Gods revenging therebellious 28 § 22. Of the utter destruction which stubbornenesse brings to men 29 § 23. Of sudden judgements 30 § 24. Of the exposition and observations of the last part of the 45. Verse 32 § 25. Of the sense and notes of the former part of Verse 46. 34 § 26. Of respect to ones calling 40 § 27. Of using warrantable meanes to pacifie Gods wrath 41 § 28. Of sacrificing humane bloud to pacifie God 42 § 29. Of popish toyes to pacifie God 44 § 30. Of performing things warrantable with due circumstances 45 § 31. Of shewing mercy to such as wrong us 47 § 32. Of speedy pacifying Gods wrath 49 § 33. Of attonement with God after his wrath hath beene kindled 53 § 34. Of Gods peculiar love to man 54 § 35. Of their desperate condition who reject reconciliation 55 § 36. Of the penitents comfort in reconciliation 56 § 37. Of the resemblance betwixt prayer and incense 56 § 38. Of incense typifying Christ. 59 § 39. Of the vertue of Christs intercession to appease God 61 Of the vanity of meere creatures intercession 62 § 40. Of the scope of the last clause of the 46. Verse 65 § 41. Of the sense of these words wrath is gone out from the Lord. 66 § 42. Of anger attributed to God 67 § 43. Of the lawfulnesse of anger 69 § 44. Of the matter of mourning which the provocation of Gods wrath gives 72 § 45. Of the sinnes which most provoke Gods wrath 74 § 46. Of the causes of Gods wrath among us 79 § 47. Of the kind of plague here meant 82 § 48. Of a plague as an effect of Gods wrath 85 § 49. Of afflictions as effects of wrath or love 86 § 50. Of the duties to be done when a plague is begun 88 § 51. Of the terrour of the beginning of Gods judgements 89 § 52. Of the meaning and method of the 47. Verse 91 § 53. Of obedience to Governours directions 93 § 54. Of ordering obedience to circumstances aright 94 § 55. Of the danger of scanty obedience 96 § 56. Of due respect to every branch of that which is given us in charge 97 § 57. Of speed in relieving the distressed 98 § 58. Of the danger of delaying succour 99 § 59. Of speedy succour 99 § 60. Of the boldnesse in danger which a good warrant giveth 100 § 61. Of publike persons forbearing to visit particular persons infected with contagious diseases 103 § 62. Of substituting others in ones place in time of danger 103 § 63. Of observing Gods judgements 104 § 64. Of the sense and scope of the 48. Verse 106 § 65. Of using meanes to preserve the living 107 § 66. Of using meanes in desperate cases 109 § 67. Of the efficacy of right meanes 110 § 68. Of Gods power over plagues 112 § 69. Of the meaning of the 49. Verse 113 § 70. Of a plagues devouring 116 § 71. Of the terrour of a plague 119 § 72. Of the many meanes that God hath to destroy men 120 § 73. Of the bloud of others which principals bring upon themselves 121 A PLAISTER FOR THE PLAGVE §. 1. Of the Resolution of the whole Historie NVMB. CHAP. 16. VER 44 45 46 47 48 49. IN this history we have A Plaister for the Plague such a plaister as hath its probatum est For this plaister being applied to the plague the plague was stayed Verse 48. Verse 44. And the Lord spake unto Moses saying The parts are 1. The Cause of the Plague 2. The Cure of the Plague The cause is procuring i nflicting The procuring cause is pointed out by this copulative particle AND which pointeth at the sinne of the people set out in the 42 43. Verses The inflicting cause was the Lord. For he saith I will consume c. And of him Moses saith wrath is gone out from the Lord. For Cure of this Plague there is 1. A prediction of it spake 2. A prescription for it In the prediction is expressed 1. The Minister to whom it was foretold unto Moses 2. The Matter that was foretold Verse 45. Get you up from among this congregation In setting out the Matter there is 1. An Admonition premised 2. A Resolution intended In the Admonition are 1. The Persons Who. You. From whom From among this congregation 2. The Point Get up that I may consume them as in a moment The Resolution is of a judgement 1. Intended that I may c. 2. Aggravated by the Sorenesse Consume them Suddennesse as in a moment In the Prescription there is 1. A Remedy 2. The Efficacie thereof Verse 48. The Remedy is set out by Patterne Precept And they fell upon their faces In the Patterne we have 1. The Persons They. 2. Their practice Fell upon their faces The Precept is 1. Propounded 2. Proved to be necessary Verse 46. And Moses said unto Aaron In propounding the Precept we may observe 1. The Persons Charging Moses said Charged Vnto Aaron 2. The Prescript This declares 1. Take a censer and put fire therein from off the altar and put on incense The Meanes to be used 2. The Matter to be effected The Meanes are Instrumentall Principall The instrumentall meanes are Censer Fire The fire is amplified by the place whence it was to be taken from off the Altar The principall meanes was Incense Put on Incense The Matter to be effected is Expressed Amplified And go quickly to the congregation and make an attonement for them The Expression is this Make an attonement The Amplification sets out 1. The persons for whom the congregation 2. The Manner or time Quickly For there is wrath gone out from the Lord the Plague is begun The Proofe of the necessity of that which is thus prescribed is taken from the instant judgement which is 1. Indefinitely intimated 2. Determinately expressed Verse 49. Two things are indefinitely intimated 1. The Cause of the judgement 2. The Kinde of the judgement The Cause is wrath aggravated by the Author of it There is wrath gone out from the Lord. The Kinde is a Plague Evidenced by the beginning of it The Plague is begun Verse 47. And Aaron took as Moses commanded and ran into the midst of the
thus framed When a plague is begun Gods wrath is gone out But now a plague is begun Therefore c. Here are two points to be considered 1. The Substance of the reason 2. The Inference of the reason The Substance setteth out 1. The cause Wrath. 2. The effect Plague The Inference noteth out a duty to be thereupon performed which is to appease Gods wrath First of the Cause wrath amplified by the Author whence it came From the Lord. §. 41. Of the sense of these words Wrath is gone out from the Lord. THe originall word translated wrath signifieth a fervor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excanduit vehemencer fiercenesse or vehemency of anger a Hos 10. 7. The some that ariseth from the raging and beating of the sea is set out by this word It hath affinity with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— King 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum a word that signifieth to cut downe and importeth such vehemency of wrath as moves him that is angry to cut off or destroy the other Whereas the Hebrewes have sundry words to expresse distinct degrees of anger this is used to expresse the uttermost c Deut. 29. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandâ— centia seâ—â—ore Moses to set out the fiercenesse of Gods wrath useth three severall words the latter implying more then the former thus The Lord rooted them out of their land in ANGER and in WRATH and in great INDIGNATION The last of these three is the word used in this text and noteth an higher degree then the two former By this phrase d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit is gone out a manifestation thereof by an outward evidence is signified It is opposed to keeping in or hiding close and secret What things men would not have seene or knowne they keepe in What they would have seene and knowne they suffer to go out In this respect wrath is here said to go out It imports that God was so provoked as he could not keep in his wrath From the Lord or word for word e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A facie Iehovae Trem. Iun. From the face of the Lord. When a man is angry passion will soone manifest it selfe in his face by bringing bloud into it and making it hot by bending his browes by a fierce cast of the eyes and other like signes In which respect wrath is said to come from the face of a man that is in and by the face to shew it selfe Thus by a Metaphor and by resemblance to man when the Lord doth by any visible signes manifest his wrath it is said to come from his face that is as our English according to the usuall acception of the Hebrew phrase hath translated it From the Lord. The great ineffable and most proper name of God Iehovah is here expressed When matters of favor are applied Of the title Iehovah See the Churches Conquest on Exo. 17. 15. §. 72. to this name Iehovah they are much amplified thereby They are the favours of Iehovah But when wrath is attributed to him it is much aggravated The wrath of Iehovah must needs be a wrath that makes all to tremble §. 42. Of anger attributed to God Of the kinds of affections See The Saints Sacrifice on Ps 116. ver 1 §. 4. Ista verba in Scripturis posita non sunt ut aliquam Dei perturbationem significent sed quia nihil dignum de Dco dici potest propterea usque ad ca perventum est Aug. contr Adi mant c 13. What anger is in man Ira est motus naturalis concept us ex causis qui solet ad profectum pertinere Delinquentis Amb. Comment in Eph. 4. Quest. IS anger in God Answ Not properly as in a man a passion distinct from the Essence For God is a most simple and pure Essence He is all Essence There is nothing in him different from his Essence The things that are attributed unto him are spoken of him onely by way of resemblance for teaching sake to make us somewhat more distinctly conceive Gods dealing with us Anger in man is a passion whereby upon apprehension of some evill done he is stirred up to punish him that hath done it The evill that stirreth up anger is either a true evill that justly deserveth to be punished and in that respect anger is deservedly provoked as a Exo. 11. 8. Moses his anger was provoked at Pharaohs obstinacy Or only an evill in appearance or in the apprehension of him that is angry and in that respect unjustly incensed as b 1 Sam. 20. 30 Si offâ—nditur debet irosci si irascitur debet ulcisci Nam ultic fructus est irae ira debitum offeÌ„ sae Tertul advers MarcioÌ„ l. 1 Sauls anger against Ionathan Anger attributed to God setteth out his dislike of evill and his resolution to punish evill doers God can not mistake the evill at which he is at any time angry is indeed evill When any way God manifesteth his dislike and his resolution to punish he is said to be angry Thus c Rom. 1. 18. the wrath of God is revealed from heaven against all ungodlinesse that is God who is in heaven manifesteth from thence his dislike of ungodlinesse and his purpose to take vengeance thereof And because that dislike and purpose to punish useth to be manifested sometimes by threatning so to do and somtimes by putting his purpose into execution and performing it such his threatning and executing of judgement is called the anger or wrath of God Who can tell saith the King of Nineveh if God will turne away from his fierce anger By Ion 3. 9. anger he meaneth Ionahs threatning of vengeance for no punishment was then inflicted But where e Rom. 25. the Apostle saith Thou treasurest up to thy selfe wrath he meaneth judgement as is further evident by this phrase f Rom. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui infert iram God inflicteth wrath that is taketh vengcance as our English turnes it To apply these as to dislike and to purpose to punish sinners or to threaten vengeance or to execute judgement may be attributed to God so to be angry And as Gods threatning and execution of judgement is lesse or more terrible so his wrath therefore to manifest and aggravate the terrours thereof sundry Metaphors and Epithites are added thereto as g Psal 69. 24. wrathfull anger h Deut. 29 24. Heate of great anger i 2 King 23. 26 Fiercenesse of great wrath k Isa 42. 25. Fury of anger and his anger is said to l Exo 32. 11. waxe hot m Numb 11 10 to be kindled greatly n Deut. 29. 20. to smoke o 32. 22. Difference betwixt Gods anger on Saints and others to burne unto the lowest hell According to the persons with whom God is angry may his anger be distinguished 1. By reason of the flesh in his
properly incident to husbands stirred up against their wives and against such as steale away their wives heart and commit adultery with them But b Ezek. 23 37. Hos 2. 2. idolatry is a spirituall adultery For c Ier. 31. 32. Hos 2. 19. God is as an husband to his people that professe his name As adultery therefore is the most capitall crime that a wife can commit against an husband d Mat 5 32. thereby the matrimoniall bond is broken so idolatry against God e Iudg 5. 8. Idolaters choose other gods So they f Isa 42. 8. give Gods highest honour to others No marvell then that g Deut. 9. 19. Numb 25. 3. Iudg. 2. 13 14. the fire of Gods jealousie is inflamed against them h Deut. 6. 14 15. This motive against idolatry doth Moses much presse 2. Prophanation of sacred things and times i Ezek. 43. 8. The Prophet expresly noteth this to be an especiall cause that provoked God to consume his people in his anger k Neh. 13. 18. Ye bring saith Nehemiah more wrath upon Israel by prophaning the Sabboth Sacred times places and ordinances are in speciall manner for the honour of God To prophane them is an high dishonour to God Iust cause there is therefore for God to be angry with such 3. Pollution of profession as when Professours of the true Religion mixe themselves with prophane persons and joyne themselves with them in mariage society amity confederacy c. Yea and every way fashion themselves like to them in speech in gesture in apparell in pastimes c. l Gen. 6. 3. This so incensed Gods wrath against the old world as he swept them all away with a floud m 2 Chro. 19. 2 Wrath is said to come upon Iehosaphat from the Lord for this very thing n Deut. 7 4. Rev. 14 9 10. By feare of Gods wrath Gods people is oft deterred from all such commixtion Profession of Gods name is a sacred Rom. 2. 24. thing it engageth God and bringeth him to a part or a side o Ezek. 36. 20. By polluting it his sacred name is blasphemed 4. Ingratitude or a dis-respecting despising and vilifying of Gods mercies favours and blessings Thus p Numb 11 6 10. The anger of the Lord was kindled greatly against Israel for their light account of Manna And q Deut 32. 18 19. he abhorred them because they were unmindfull of the rocke that begat them and had forgotten God that formed them Ingratitude is a sinne hatefull Ingratitudinem prorsus odit ani ma mea Peremp toria siquidem res est ingratitudo hostis gratiae inimica salutis Nhilita dâ—splicet Deo c. Bern deEvang 7. Panum Serm 2. to God and man It makes God repent him of the kindnesse he hath done and thereupon to alter his mind and to turne favour into fury On this ground r 1 Sam. 15. 11. it repented God that he had set up Saul to be King And s 16. 14. The spirit of the Lord departed from Saul and an evill spirit from the Lord troubled him t Psal 95. 10 11. By Israels ingratitude God was provoked in wrath to sweare that they should not enter into his rest u 2 Chro. 32. 25. Hezekiah rendred not againe according to the benefit done unto him but his heart was lifted up therefore there was wrath upon him c. 5. Magistrates abuse of their authority x Hos 5. 10. The Princes of Iudah were like them that remove the bound therefore I will powre out my wrath upon them saith the Lord. y 2 King 23. 26. The Lord turned not from the fiercenesse of his great wrath wherewith his wrath was kindled against Iudah because of all the provocations that Manasheh had provoked him withall z Psal 82. 6. 2 Chro. 19. 6. Magistrates are on earth as Gods they beare his image stand in his roome are to execute his judgements By their abuse of their authority God is highly dishonored and his image disgraced so as he can not but manifest his indignation against such 6. Ministers perverting their function and that by encouraging and emboldening the wicked and by discouraging and discountenancing the upright a Ezek. 13. 12 13. The Prophet thus in the name of the Lord denounceth Gods wrath against such Ministers as build up their wall with untempered morter Quia laeâ—ati estis in ruina servsrum meorum cadem persecutio contra vos quoque venict c. Hier. Comment in Abd. I will even rent it with a stormy wind in my fury and there shal be an over-flowing shower in mine anger and great hailestones in my fury to consume it Take instance of the fearefull effects of Gods wrath against b 1 Sam. 2. 29 c. 3. 12 c. Elies house c 2 Cor. 5. 20. Ministers also of Gods Word do in another kind beare Gods image stand in his roome and are instructed with his counsels By their perverting therefore of their function God is much dishonoured and his wrath must needs be much incensed 7. Inhumanity or trampling on such as are cast downe d Ezek. 35. 5 11. Thus did Edom on Israel they executed cruelty on them in the time of their calamity Therefore as I live saith the Lord I will do even according to thine anger c. On such a ground the Lord also thus in wrath menaceth the Heathen e Zac. 1. 15. I am sore displeased at the Heathen that are at ease for I was but a little displeased and they helped forward the affliction f 2 Chro. 28. 6. 7 c. Pekah a King of Israel having slaine many of the children of Iudah the children of Israel tooke of all sorts even women and children 200000 to cary them away captives But a Prophet of the Lord restrained their fury by this speech Deliver the captives againe for the fierce wrath of the Lord is upon you Such inhumanity as it is in it self a most odious vice so more then most odious in his sight who is a God of pitty and compassion g Psal 69. 21 24. To them therfore against such as in thirst gave vineger to drinke he thus cryeth Powre out thine indignation upon them and let thy wrathfull anger take hold of them 8. Conspiracy and joynt consent of all sorts in all manner of sinnes h Ier. 32. 31 32. This City saith the Lord of Ierusalem hath beene to me a provocation of mine anger and of my fury c. Because of all the evill which they have done to provoke me to anger they their Kings their Princes their Priests and their Prophets and the men of Iudah and inhabitants of Ierusalem And in another Prophet to like purpose thus saith the Lord i Ezek. 22. 30 31. I sought for a man among them that should make up the hedge and stand in the gap before me for the land
that I should not destory it but I found none Therfore have I powred out mine indignation upon them I have consumed them with the fire of my wrath k Gen. 18. 24 c. The integrity of some though but a few among many wicked is a meanes to with-hold the wrath of him who will not slay the righteous with the wicked But when there is none to stand in the gap how should his wrath be stayed 9. Obstinacy when men will not be reclaimed but hate to be reformed This provoked God to say to his owne Sicut obdurata corpora dura non obsequuntur manibus medicorum sic animae obdurate non obsequuntur verbo Dei Chrys in Heb. 3. Hom. 6. people l Ezek. 20. 21. I would powre out my fury upon them to accomplish mine anger against them Obstinacy m Isa 5. 24 25. after God hath given his Law and Word to his people and given n Numb 16. 32 35. former evidences of his wrath against them most incenseth Divine fury o 2 Chr. 36. 16. Peccantes non dolere magis Deum indignari facit irasci quam peccare Chrys ad Pop. Hom. â—6 Cui deest fiducia januam sibi rest piscendi semolobfirmavit ad curriculum aditum interclusit Chrys pri par ad Theod. laps They mocked the messengers of God and despised his words and mis-used his Prophets untill the wrath of the Lord arose against his people till there was no remedy Not to be moved with sinne more incenseth God then to sinne 10. Infidelity By this men put away the only means of quenching the fire of Gods wrath Christ his bloud his intercession p Ioh 3. 36. See more of this sinne in The whole armour of God on Ephes 6. 16. Treat 2. Part 6. §. 34. He that believeth not the Son shall not see life but the wrath of God abideth on him This sinne is directly against the Gospell against the mercy truth power and other like attributes of God q Numb 20. 12 Deut 3 26. Mafignus nihil non tentat quo nobis dissidentem cogitationem inserat Chrys prior Par. ad Theod. For this was God angry even with Moses and suffered him not to enter into the land of promise The evill one every way assayes to worke dissidence in men Thus dealt he with Adam and prevailed Gen. 3. 1. Thus dealt he with Christ but nought availed Mat. 4. 3 4. 11. Impenitency To such an one saith the Apostle r Rom. 2. 5. De nulla re sic irascitur Deus quemodo si peccator superbiat erectus ac rigidus non sera tur in sletum nec misericordiam postulet pro delicto Hier. Comment l. 3. in Eph. 5. After thine hardnesse and impenitent heart thou treasurest up unto thy selfe wrath against the day of wrath Great is that mercy that by the Gospell is offered to sinners That thereby God may not be thought to boulster up sinners Repentance is required Therefore he that came to save sinners saith s Mat. 9. 13. Impoenitentia est delietum maximum blasphemia irremissibi lis Bern. super Cant. Serm. 38. I am come to call sinners to repentance To live under the Gospell of Christ and to live in sinne is to pervert the end of Christs comming to abuse mercy to scandalize the Word of grace What then can be expected of such but wrath Iustly may it be accounted the greatest sinne 12. Apostasie By this men withdraw themselves from God t Heb. 10. 38. In them therefore God can have no pleasure They depart from the comfortable sun-shine of his mercy and cast themselves into the scalding heat of his wrath Moses foretelling the fearefull judgements which should befall the Israelites as evidences and effects of Gods wrath sheweth that every one could tell the cause thereof For when all nations should aske u Deut. 29. 24 25. Discedens a Domino salutem haberenon potest Ambr. in Psal 118. Serm. 15. Wherefore hath the Lord done thus unto this land What meaneth the heat of this great anger Then men shall say because they have forsaken the covenant of the Lord c. Apostates disgrace the Religion and profession whence they fall offend the faithfull Professours thereof grieve the good Spirit of God and open the mouthes of the enemies of the Gospell against their Profession and so give great cause of wrath Yea departing away from God who is the Lord of life they cannot have salvation §. 46. Of the causes of Gods wrath among us THat it may appeare what just cause the Lord hath to powre out the vials of his wrath among us it wil be a seasonable taske to take a view of our owne times and to observe whether the forenamed sinnes may be found among us For too too truly it may now be said of this Land of this City There is wrath gone out from the Lord the Plague is begun In prosecuting this taske I will follow the order before Sinnes provoking Gods anger rise among us As 1. Idolatry propounded and bring those sinnes which have been proved formerly to have provoked Gods wrath to our times 1. For idolatry though the bright light of the Gospell hath for * Since the 17 of Nov. 1558. many yeares dispelled the thicke cloud of Popery a detestable idolatry yet in many places that cloud gathereth and thickneth againe I pray God it increase not as a 1 Kin. 18. 44. that cloud which Eliahs servant espied which though at first it were but a little one like a mans hand yet it grew to cover the whole skie and to cause much raine Too many seducers are among us too great countenance is given to them We Ministers have need to inculcate this Apostolicall prohibition b 1 Cor. 10. 14. Flee from idolatry 2. For prophanation of holy things and times he is blind 2. Prosanation that discerneth it not he himselfe is too prophane that is not in his righteous soule vexed thereat Prayer preaching Sacraments are altogether neglected or very carelesly observed As for the Lords Day it is in many places by many Persons made the Devils day It is not only in act prophaned but the profanation therof too much countenanced justified 3. For Pollution of profession what advantage is thereby 3. Pollution of Profession given to our adversaries Thence they take occasion of upbraiding to us our reformation Yea the prophane among us are hereby justified For many Professours are every way as lewde and licentious as they as vaine in their attire as corrupt in their speeches as wanton in their gesture as deceitfull in their dealing as uncharitable in their censures as unmercifull to the poore c. 4. For ungratefull vilifying Gods mercies I thinke our 4. Ingratitude people exceed therein the Israelites that dwelt in the wildernesse Heavenly Manna the Word of life that plentifully falleth among us is by superstitious
are conferred upon many of your sex 2. The excellency of your parts which enable you with judgement to read such treatises as are published to the view of all 3. The correspondency of your disposition to the most principall points of this treatise This treatise is of famine and of means to remove it or restraine it and keep it from excesse Piety towards him that causeth plenty and scarcity Prudence in well ordering present abundance Providence for the future Compassion in times of want Liberality to such as need Contentment in that whereunto God calleth Patience in all judgements Diligence in searching after the causes thereof Conscience in using the meanes warranted and sanctified for averting judgements Confidence in greatest necessities are principall points handled in this treatise The naming of the particulars is enough to give evidence of the sutablenesse of your disposition thereunto The present necessity of the times wherein bread the staffe of mans life is so scarce have drawne my thoughts to meditate on the subject matter handled in this treatise which is in one word FAMINE that I might stirre up my selfe and others to take notice of the beginning of Gods judgement that wisely we may seek the Lord betimes and use all good means for moderating and removing this instant dearth and for preventing the like or any other heavier judgment for the future So as I cannot think such a subject at such a time to be unseasonable if at least the Composer of the Treatise were able answerably to handle it But as it is I have made bold to dedicate it to your patronage whom for the reasons before rendred and many other like to them I judge to be as fit thereto as the treatise it selfe is fit for the present time In all greatefulnes it is presented unto you With all kindnes let it be accepted of you As for recompence To him that is ready graciously to accept and able plenteously to reward all goodnesse done for his sake to any of his knees are humbly bowed at the Throne of his Grace by Black Friers London 1. Ian. 1630. Your Worships Remembrancer WILLIAM GOVGE A Table of the principall Points handled in DEARTHS DEATH on II SAM XXI I. § 1. OF the meaning of the text 129 § 2. Of the resolution and observations of the text 133 § 3. Of famine a judgement 134 § 4. Of the effects of famine 135 § 5. Of preventing famine by procuring plenty 138 § 6. Of the sinnes which cause famine 139 § 7. Of moderating a famine 141 § 8. Of removing famine 143 § 9. Of promises for succour in famine 145 § 10. Of instances of Gods preserving in famine and removing famine 146 § 11. Of famine in a pious polity 147 § 12. Of the causes of judgements under good Gouernors 147 § 13. Of punishing predecessours sinnes in their successours time 148 § 14. Of mis-judging a profession by outward judgments 150 § 15. Of duties which judgements under pious Princes require 151 § 16. Of long continued famine 152 § 17. Of duties by reason of long famine 153 § 18. Of searching out causes of judgements 154 § 19. Of Governours care in publique judgements 155 § 20. Of seeking to God for removing judgements 157 § 21. Of Gods causing famine 157 § 22. Of the meanes of famine ordered by God 158 § 23. Of enquiring of God in and by his Word 161 § 24. Of the extremity of famine in the last siege of Ierusalem 163 § 25. Of extremity of famine where were no invasions of enemies nor sieges but immediately from Gods hand 168 § 26. Of famines in England 170 § 27. Of uses to be made of the terriblenesse of famine 171 DEARTHS DEATH OR A Removall of Famine gathered out of II SAM XXI I. §. 1. Of the meaning of this text 2 SAM 21. 1. Then there was a famine in the dayes of David three yeares yeare after yeare and David enquired of the Lord. A Remedy for a famine is here set before us Such a remedy as removed the famine where it was used For it is said a Verse 14. After that God was entreated for the land that is such satisfaction being made for the sin which provoked Gods wrath and brought the famine upon the land Gods wrath was appeased and thereupon the famine removed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exoratus The word translated entreated signifieth by entreaty to be moved to do what is desired Now David besought the Lord to remove that famine and God granted his desire c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first particle is a copulative particle and properly signifieth and yet is it oft used as a conjunction of time especially when it coupleth histories together Therefore not unfitly is it here translated then But great question is moved about the time when this famine In what yeare of David the famine began should be Whether after all the forementioned histories of Absaloms rebellion and Shebaes defection or before them That which hath given occasion to this question is a computation of time set downe for the beginning of Absaloms rebellion thus And it came to passe after forty yeares that 2 Sam. 15. 7. Absalom said c. Those forty yeares are supposed to be the forty yeares of Davids raigne Which if it be granted this famine can neither follow after Absaloms rebellion nor be about that time For David raigned but forty yeares and this famine continued three yeares To take away all question some say that this and other histories following to the end of this booke are not set downe in just order of time but as memorable matters are e Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. Mart. Comment in hunc loc Tremel Iunius an notat in 2 Sam. 24 1. utraque haec historia aempe de Fame Peste per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporum ultimoloco penitur added after the former histories that depended one upon another It cannot be denied but that the Scripture sometimes so transposeth histories Neither will I much contend about the transposing of these histories No great inconvenience will follow thereupon Yet the ground of all seemeth not to be very sound For by many arguments it may be evinced that those forty yeares before mentioned are not to be accounted the forty yeares of Davids raigne For first beside that there is no mention of Davids raigne in that place the phrase is thus expressed in the originall f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine 40 annorū From the end of forty yeares Now it s more probable that David ended his raigne rather within the forty yeares then beyond them Because both in sacred Scripture and other writings the yeare wherein a King dieth is computed in the yeares of his raigne so as if David had raigned full forty yeares and entred into another yeare he would in a round reckoning have beene said to have raigned one and forty yeares Now if Absalom began
went up to the top of the hill Vers 12. And Moses hands were heavy and they tooke a stone and put it under him and he sate therein and Aaron and Hur stayed up his hands the one on the one side and the the other on the other side and his hands were steddy unto the going downe of the Sun Before the particular exemplification of the foresaid promise The Issue thereof is inserted which is different according to the occasionall signes Here therefore are 1. Two differing signes 2. Two differing issues Both these do answer each the other The first signe is of a steddy faith Moses held up his hand The second is of a weake faith He let downe his hand 1. The issue answerable to the first is that Israel prevailed 2. The issue answerable to the second that Amalek prevailed In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described 1. Of the Principall Moses 2. Of the Assistants Aaron Hur. The Actions of the Principall are actions of 1. Weaknes 2. Steddines His Action of weaknesse was before expressed vers 10. He let downe his hand but is here implied 1. By the cause thereof Moses hands were heavie 2. By the meanes he used He sate on a stone The Actions of the Assistants are of two sorts Both which are amplified by the benefit that thereupon followed The first kind of action was to procure him ease in two phrases 1. They tooke a stone 2. They put it under him The second was to assist him themselves In this latter is expressed 1. The Matter what they did Aaron and Hur staid up his hands 2. The Manner how they did it The one on the one side and the other on the other In the benefit that followed thereon is noted 1. The Steddinesse of the Principall His hands were steddy 2. The Continuance thereof Vntill the going downe of the Sun Vers 13. And Ioshua discomfited A malek and his people with the edge of the sword The Successe was very successefull It was Victory which is 1. Implied in this word discomfited 2. Amplified by the Persons Meanes The Persons are the Conquerour Ioshua Conquered Amalek His people The Means was with the edge of the sword Vers 14. And the Lord said unto Moses write this for a memorial in a booke and rehearse it in the eares of Ioshua The Event following upon this Battell was a Memoriall of it The Memoriall was of two kinds One enjoyned by God The other made by Moses In the former there is 1. A charge 2. A reason thereof In the Charge we have 1. The Persons 2. The Matter 1. The Person who gave the charge God 2. The Person to whom it was given Moses For I will utterly put out the remembrance of Amalek from under heaven The Matter consisteth of two branches The former noteth 1. The thing enjoyned 2. The end thereof In the thing enjoyned is noted 1. The action Write this 2. The Instrument wherin In a booke The end is For a Memoriall The latter noteth 1. The action to be done Rehoarse it 2. The person before whom In the eares of Ioshua The Reason is taken from Gods purpose against Amalek which was utterly to root him out In setting downe hereof are noted the Persons Action The Persons are 1. Destroying God I will 2. Destroyed Amalek The Action is a severe jadgement Whereof we have 1. The kind Put out the remembrance 2. The extent Vtterly from under heaven The Memoriall made by Moses is 1. Related vers 15. 2. Iustified vers 16. Vers 15. And Moses built an altar and called the name of it Iehovah-Nissi In the Relation is expressed 1. The Thing done Moses built an altar 2. The Title given to it He called the name of it Iehovah-Nissi Vers 16. For he said Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation The Memoriall which Moses made is Iustified by the Reason thereof Which is 1. Generally implied in these words For he said Because 2. Particularly expressed and taken from Gods implacable wrath against Amalek In expressing whereof is declared 1. The Ratification of the Doome 2. The Aggravation of the Doome The Ratification is by Gods oath The Lord hath sworne The Aggravation is 1. By the kinde of judgement The Lord will have warre with Amalek 2. By the Continuance of it From generation to generation §. 2. Of Amaleks malice against Israel EXOD. XVII VIII And Amalek came and sought with Israel in Riphidim THe first point in the Narration of this glorious victory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compeni videtur á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. in Hiphil percussit Atque ita dicitur populus percutiens Ambr. Hexaem l 1 c. 4. sic Per interpretationem Amalech rex accipitur iniquorum Who meant by Amalek is the Assault Wherein the Assaulter Assault Assaulted and Place of Assault being all expressed I will begin with the Assaulter who is here said to be Amalek As his name was so washe The name Amalek hath a double notation applied to it The first is this a smiting people The other which is given by an ancient Father is this A King of the wicked That which shall further be spoken of Amalek will give evidence to both these notations and demonstrate that he was a smiting people and a King of the wicked Amalek as also Israel is a collective word it compriseth under it the posterity of Amalek even that people that nation that descended from him Now Amalek the man that was the first head and stock of this distinct nation from whom the name was primarily taken was Esaus grand-child or nephew For Amalek was the sonne of Eli Gen. 36. 4 12. 1 Chro. 1. 34 35 36. pkaz and Eliphaz the sonne of Esau and Esau the sonne of Isaaek and brother of Iaakob who was also called Israel So as the Amalakites were within three degrees of the same stock whereof Israel was 1. Ob. The posterity of Esau were called Edomites How then can the Amalakites be thought to come from Esau Gen. 36. 8 9. 25. 30. Ans The legitimate posterity such as were borne of his wives or his sonnes wives were indeed called Edo mites But Amalek was the sonne of Esaus sonne by a concubine Gen 36. 12. and therefore severed from Esaus stock so as he himself was counted head of a stock 2. Ob. Moses maketh mention of the Amalakites above Gen. 14. 7. an hundred yeares before Amalek the sonne of Eliphaz was borne Ans Moses useth that title Amalakites by way of Anticipation De exemplis anticipationis tum nominum tum rerum vide Prolegomina Perkinst praefixa Harmoniae Bibl. which is to give that name to a place or to the Inhabitants of a place whereby they were called when the history that maketh mention of
children This exception the Law expressy maketh Deut. 20. 14. Ob. In other places Gods people are commanded to slay men and women infant and suckling 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies They utterly destroyed all both man and woman young and old c. Ios 6. 21. Answ 1. Particular charges make extraordinary cases as g g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne Extraordinary cases are not exemplary They are rather matters of admiration then imitation 2. The people who were so to be dealt withall were by God devoted to utter destruction Some because their land was given by the supreme possessour of heaven and earth for an inheritance to his people The Law therefore that speaketh of sparing enemies hath this exception h h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance thou shalt save alive nothing that breatheth Others were devoted to destruction because of their implacable hatred unsatiable wrath and intolerable wrongs against the people of God As i i i Exo 17. 14. Deut. 25. 17 18 19. 1 Sam. 15. 2 3. Amalek 3. If enemies will hearken to no conditions of peace but obstinately stand out to the very uttermost in such a case saith the Law k k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel Respondit illos abusos esse crudelitate suá plus imposuisse plagarum quam Dei ultio flagitabat Hier. Comment in Isa 46. In what cases enemies may be tortured Thou shalt smite every male with the edge of the sword 3. Put not those whom thou flayest to exquisite torments God protesteth against the Syrians Am. 1. 3. for their cruelty in that having overcome Gilead they threshed the inhabitants thereof with threshing instruments of iron and against the Ammonites who ript up the women with child of Gilead Am. 1. 13. Quest May not enemies in any case be tortured Answ Yes 1. In case of question when otherwise they will not confesse the truth 2. In case of talio or requiting like for like as n n n Iudg. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radamanthi jus ut Arist Eth. l. 5. c. 8. the Israelites dealt with Adonibezek whose thumbs and great toes they cut off For so had he done to threescore and ten Kings before 3. In case of revenging unsupportable insolences and injuries Hereby was o o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron c. For they had p p p 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them which was an insolency against the law of nations 4. In case of treachery perjury and breach of fidelity For this cause q q q Ier. 39. 6 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes and then put out his eyes 4. What thou doest against thine enemies do in love 4. Slay in love Love their persons though thou hate their practises r r r Mat. 5. 44. Pray therefore for them Pray that God would turne their hearts and move them to cease from their hostility or pardon their sin Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death 5. Avenge not thy selfe 5. Take heed of making that publique execution of justice an occasion of executing private revenge s s s 2 Sam. 3. 27 29. So dealt Ioab with Abner t t t 1 King 2. 32. which pulled vengeance on Ioabs head §. 61. Of the meaning method and matter of the foureteenth Verse EXOD. XVII XIIII And the LORD said unto Moses Write this for a memoriall in a booke rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under heaven THe * * * See §. 1. Event following on the fore-named victory remaineth to be handled It was a Memoriall thereof and that of two kinds One enjoyned by God The other made by Moses The former of these is here noted in this 14. verse which consisteth of two parts 1. To make a Memoriall of it 2. To rehearse it before Ioshua The primary and principall Authour of the memoriall here mentioned is Iehovah the LORD The Minister is Moses of whom we have spoken on the 9. Verse This charge was here given to him because he was the Lords Prophet to the people and the Recorder of Canonicall Scripture at that time The meanes of making this a memoriall is writing it in a Benefits of writing things booke Things written remaine Herein lieth a difference betwixt speaking and writing that things uttered by Vox audita perit littera scripta manet speech if they be not at the time of uttering fast laid up in a strong memory they vanish in the aire or if they be not remembred they onely who are then present when they are uttered have the benefit of that uttering But things written remaine againe and againe to be read to be read by those that are present at the writing or farre absent yea not only at that time but in future ages Thus that the covenant which the Israelites made with God might not vanish with the making of it b b b Neh. 9. 38. they write it And that all people neare at hand and farre off might take notice of the decree both for destroying and also for rescuing the Iewes the c c c Est. 3. 12. one and the d d d 8. 9. other decree were both written And that future ages might reape benefit by the mercy of God manifested in former ages it is said e e e Psal 102. 18. This shal be written for the generation to come Writing is then especially of use in the fore-named respects when things are written in a booke Loose papers are like loose broomes soone scattered and of little use But bookes are of sheets of paper rolled and bound up together so as they may easily and are ordinarily kept yeare after yeare age after age Q. What booke may this be thought to be Answ Because it is not expresly set downe mens conjectures thereabouts are various f f f Tostatus Quaest in hunc loc Some think that it was the book of the warres of God mentioned Num. 21. 14. Or the book of Iasher mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke g g g Osian de Others that it was a booke then extant but now lost The notes in the former English translation take it to be the book of the law meaning therby as I take it this very booke of Exodus So do h h h Tuis Commentarijs de rebus istis ut infr 34. 27. Deut. 31. 9. Trem. Iun. in annot in
of mans respect to God whether he will give credence and yeeld obedience to Gods Word because it is Gods Word for the Lords sake rather then for the messengers sake For this are the Thessalonians commēded because 1 Thes 2. 13. when they received the Word of God which they heard of men they received it not as the word of men but as the word of God O let us in like manner testifie our acknowledgement of Gods providence and prudence in receiving as from God Respect to be shewed to Gods Ministers as to God that which by his ministers is delivered unto us Thus shall we testisie such respect to God as will make him to give evidence of his good respect to us §. 10. Of the grounds that Ministers now have to foretell judgements Ob. MInisters have not now such certaine knowledge of Gods minde as of old the Prophets and Apostles had to whom God did immediatly and infallibly make knowne his minde Answ We have a more sure word namely the holy Scriptures 2 Pet. 1. 19. 2 Tim. 3. 16. which are given by inspiration of God These shew what sinnes do most offend God and what doe soonest pull downe vengeance from God upon the committers of them So as when Ministers see such sinnes impudently and impenitently committed they may well inferre that God purposeth to send some judgement to such a people To this purpose is it that the Apostle reckoneth up sundry sinnes that the Israelites committed in the wildernesse and judgements that followed thereupon that we should not sinne as 1 Cor. 10. 6. c they did and fall after the same ensample of unbeliefe or Heb. 4. 11. disobedience On this ground many Ministers well noting the sinnes of these times did foretell that God would bring on this City or a Plague or some other judgement And in the beginning of the yeare many did particularly foretell the Plague it selfe Their threatning was little regarded little or no amendment followed thereupon now therefore is the Plague among us * A publique fast was proclaimed to bec kept weekly every wednesday while the Plague continued Now that the Plague is begun let us my brethren be admonished to repent and as a fast is proclaimed so let us keepe it after a right manner 〈…〉 humiliation of soule and contrition of spirit renting our hearts turning to the Lord fasting from sinne as well as from food Prepare to meet thy God O England This beginning of the Plague is a reall demonstration of a greater Plague yet to come If by more then ordinary humiliation and conversion Gods wrath be not pacified this Plague is like to be greater then ever was before in our owne or our fathers dayes even such an one as shall make this City empty and make the eares of such as heare of it to tingle againe The Lion hath roared who will not feare The Lord God hath spoken who can but Am. 3. 8. prophesie §. 11. Of the meaning and doctrines of the first part of the 45. Verse of NVMB. 16. NVMB. 16. 45. Get you up from among this congregation that I may consume them at once THE first clause here noted is an admonition for avoiding the intended judgement a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevatus suit In Hiphil clevavit se Targum saepe per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit Hoc in loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate vos The word translated Get you up properly signifieth to lift up ones selfe Yet the Iewes do interpret it oft times with a word that signifieth to separate ones selfe It is said before Verse 42. that the Congregation was gathered against Moses and against Aaron Hereupon it is likely that they were afraid and with feare cast downe as we use to speake and in regard thereof the Lord thus said to them lift up your selves or get you up Though in the former verse he spake onely to Moses yet here he useth the plurall number Get YEE up to shew that he had respect to Aarons safety also yea and to the safety of all that were not of their conspiracy Further because the multitude gathered together against them he addeth b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the middest or from among that assembly The word translated c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit indixit congregation properly signifieth such an assembly as by appointment meeteth together d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word that signifieth the place or time appointed for assembling together is derived from the same roote It here implieth a multitude that among themselves appointed and conspired to do what they did The particle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS hath its Emphasis For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them The particle that joyneth the following clause to this is a copulative f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND. It is thus word for word Get you up from among this congregation AND I will consume them so as it implieth that God would not destroy the multitude that sinned till they that sinned not with them were separated from them Our English importeth as much by using a particle that intendeth the end of doing a thing thus THAT I may consume them Others expound it with a causall particle thus FOR I will consume them All tends Genev. Engl. to the same The thing intended is set out by a g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth an utter destruction of them all It is sometimes used in the better part and signifieth a full absolute and perfect finishing of a thing as where it is said h Gen. 2. 3. God ended or finished or perfected his worke It is also used in the worse part applied to judgement or destruction and signifieth an utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummavit finall destruction of all appointed to destruction as where the Prophet said to Ioash i 2 King 13. 19 Thou hadst smitten Syria till thou hadst consumed it So it is here used This is thus threatned because by other judgements they had not bene bettered but still continued in their obstinacy as the former histories in this chapter evidently shew To aggravate this intended judgement the more it is added k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut repentè Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in momento at once or word for word to translate it as suddenly or in a moment Our English phrase at once implieth a quick speedy sudden doing of a thing as where Abishai said to David of Saul let me smite him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una vice uno ictu Trem Iun. at once which is 1 Sam. 26. 8. as if he had more largely said I will not make much adoe nor belong
that draw nigh unto God with their mouth and honour him with their lips have their heart farre from him Sincerity of heart is the fire of the Lord with which the incense of prayer must be offered up Others in performing duties of piety so rest in that which they do as they looke not at all to Christ who is the Lords altar from whence alone such fire as is acceptable unto God can be taken Others so set their minds on mans lawes and the penalty thereof as God his will his honour conscience to him is not at all respected In these and other like cases doe men offer their incense with strange fire Direction for matter and manner to be fetcht from Gods Word Eph. 5. 17. Rom. 12. 2. Isa 8. 20. It behoveth us therefore diligently to search the Scriptures thereby to understand what the will of the Lord is and to prove what is good and acceptable unto him Therein we may have sufficient warrant for matter and manner for substance and circumstance To the Law and to the testimony if they speake not according to this word it is because there is no light in them But what is done according to the warrant and prescript of it may comfortably and confidently be done and that in assured expectation of Gods gracious acceptation and bounteous remuneration On this ground we may expect a blessing on the duties that we now performe For our extraordinary humbling of our selves with fasting and prayer is as warrantable for pacifying Gods anger as incense under the Law Let us from the Lords altar his Sonne Iesus Christ thorow faith in him take the fire of zeale sincerity and integrity and therewith offer our incense of the efficacy hereof we shall have occasion afterwards to speake §. 31. Of shewing mercy to such as wrong us IIII. * See §. 25. Of praying for enemies See The whole armo of God on Eph. 6. 18. §. 51. DVties of mercy must be performed to such as wrong us This did he who tooke all occasions to do so himselfe give us in expresse charge a Mat. 5. 44. Love your enemies do good to them that hate you The Law exemplifieth this generall in these particulars b Exod. 23. 4 5. If thou meet thine enemies oxe or his asse going astray thou shalt surely bring it back to him againe If thou see the asse of him that hatcth thee lying under his burden thou shalt surely helpe him If mercy must be shewed to the beasts of our enemies how much more to their persons In this respect the Wiseman thus further adviseth e Pro. 25. 21. If thine enemy be hungry give him bread and if he be thirsty give him water to drinke In like manner if they have pulled any judgement upon their owne pates our endeavour must be to helpe them to heale them 1. Thus shall we shew our selves to be children of our Father which is in heaven For he maketh his Sonne to shine on the evill and on the good Mat. 5. 45. Ad omnes faciamus bonum Christus non pro sanctis tantum passus est sed pro peccatoribus c Aug. de Salutar Dei c. 46. 2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies even Iesus Christ our Saviour Phil. 2. 5. 3. Thus shall we give evidence of the holy Spirits abode in us For the fruit of the Spirit is in all goodnesse Eph. 5. 9. 4. Thus shall we Overcome evill with good which is a Divine property thus shall we mollifie their hardnesse and bow their incensed mind to mildnes kindnes Rom. 12. 21. Quando inimicis nostris praebemus beneficia malitiam eorum bonitate nostra superamus mollimus duritiam iratumque animam ad molliciem benevolentiam flectimus Hier. Hedib quaest 1 5. And whereas corrupt nature is too too much addicted to revenge by these meanes shall we leave our implacable enemies to Gods revenge which the Wiseman thus expresseth Thou shalt heape coals of fire upon his head Pro. 25. 22 So farre therefore we ought to be from with-holding our hands from doing mercy because he to whom mercy is to be shewed hath wronged us as so much the rather to take that opportunity of doing good that it may appeare we do good for goodnesse sake without respect of persons without any partiality Woe were it to children of men if God did not do good to his enemies If we could overcome our selves we also should so do They who are borne againe whose corrupt nature is altered will so do §. 32. Of speedy pacifying Gods wrath V. * Sec § 25. GOds wrath is with all expedition to be pacified a Exo. 32. 11. So soone as Moses observed the wrath of the Lord to be kindled while he was in the mount before he came down to enquire after the cause thereof he offered the sweet incense of humble fervent prayer to pacifie the same When b Ion. 3. 4. Ionah began to enter into Niniveh and to threaten Gods vengeance both King and people by fasting prayer and repentance prevented the judgement They did not stay till the forty dayes respited were expired The direction of an Heathen Monarch but guided by the Spirit of God is in this case very remarkable it was this c Ezr. 7. 17. 21 23. Buy speedily Bullocks Rammes c. Whatsoever Ezra shall require let it be done speedily For why should there be wrath against the realme d Iob 1. 5. Iob was so speedy as upon suspition that his children in their feasting together might have some way or other provoked Gods wrath offered burnt offerings for an attonement Thus did Iob every day Fiercenesse of Gods wrath Gods wrath is as a fire e Psal 78. 21. Isa 30. 30. Ier. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes in magnum devencrant naufragium De peccatoribus Chrys Hom. 22. ad Pop. to fire in Scripture it is oft resembled Now a fire the longer it is suffered to burne the stronger and more violent it waxeth When therefore a fire is kindled will not wise men make all the speed that possibly they can to quench it The Prophets do thus set out the fiercenesse of this fire f Deut. 32. 22. A fire is kindled in the Lords anger and shall burne unto the lowest hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. g Nah. 1. 6. Who can stand before his indignation And who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him In regard of the violence of Gods wrath it is also resembled to h Isa 28. 2. 30. 28. A floud of mighty waters over-flowing If waters once overflow and make a breach all speed must be used to make
and do what might be done to obtaine pardon And will ye spend this precious time in eating drinking and sporting which is affoorded to get grace and attaine to glory Thinke with thy selfe how many soules are now in hell without hope of pardon and mercy If the love of God hold thee not in at least let the feare of judgement and terrour of hell restraine thee and affright thee §. 33. Of attonement with God after his wrath hath beene kindled VI. * See §. 25. THere are meanes of reconciliation betwixt God and man after Gods wrath is incensed As the charge which in this text Moses gives to Aaron Make an attonemēt so the event which followed thereupon a Numb 16. 47 He made an attonement for the people proves as much So doth this answer which God gave to Moses his intercession for the people b 14 20. I have pardoned according to thy word Memorable in this case is that meanes which at first God affoorded to man by the d Gen. 3. 15. Seed of the woman after he had revolted so provoked the Lords wrath All the propitiatory sacrifices that from Abels time to Christs have beene offered up by Saints give demonstration hereof especially if the end of them and the events following upon the offering of them be duly weighed The end of them is thus expressed in the Law e Lev. 1. 4. It shal be accepted for him to make an attonement for him The events are thus set out f Gen. 4. 4. The Lord had respect to Abel and to his offering g 8. 21. The Lord smelled a sweet savour h Lev. 9. 23. The glory of the Lord appeared to all the people i 1 Sam 7. 9. The Lord heard him k 2 Sam. 24 25. The Lord was entreated for the land l 2 Chro 7. 1. Fire came downe from heaven and consumed the burnt offering and sacrifices and the glory of the Lord filled the house The many invitations propounded in Scripture to sinners to come unto God imply grounds of reconciliation betwixt God and man Such are these m Isa 1. 18. Come now and let us reason together saith the Lord. n Pro 9. 5. Come eate of my bread c. o Isa 55. 1. Come buy wine and milke without mony c. p Mat. 11. 28. Come unto me all ye that labour c. q Psal 34. 8. O taste and see that the Lord is good To these for further confirmation may be added the many promises of receiving and accepting such as come which use to be annexed to the forementioned invitations Yea and the embassage which God hath given to his Ministers who * 2 Cor. 5. 20. as though God did beseech you by us pray you in Christs stead be reconciled to God But most evidently and plentifully is the point proved by the truth of all the legall types Christ Iesus r Rom. 3. 25. Whom God hath set forth to be a propitiation s 5. 11. by whom we have received the attonement That word propitiation hath relation to the * Exo. 25. 17 c. propitiatory under the Law translated by our English a mercy-seat which was an especiall type of Christ in whom all the mercy of God is manifested to man Where * Ezek. 43. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezekiel maketh mention of a greater and lesse settle The LXX translate it a propitiatory Propitiatorium minus est quando i◠se Christus formam servi accipiens propitiatorium majus quum recepit gloriam c. Hier. Comment l. 13. in Ezek. 43. and S t. Hieron applieth the greater propitiatory to Christs Divine nature and the lesse to his humane nature Thus as God-man is Christ the meanes of attonement betwixt God and man No reason hereof can be found out in man For man having once rebelled against his Creatour persisted in his rebellion and neither offered to God nor sought of God any attonement t Rom. 5. 10. When we were enemies we were reconciled The whole cause therfore resteth in God even in his free grace and undeserved love For there is a peculiar love which God beareth to man u Tit. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle compriseth under one compound word which signifieth love of man and thus setteth downe the true reason of the fore-mentioned attonement After that the kindnesse and love toward man of God our Saviour appeared not by works of righteousnesse which we have done but according to his mercy he saved us §. 34. Of Gods peculiar love to man 1. Chrysostomus in lib. 1. de Prov Dei elegantissimè describit divinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis peculiar love of God to man is the rather to be observed by man because it is such a love as is proper to him and on him onely conferred The like hath not beene extended to any other creature whatsoever I need not bring the senslesse creatures either above in the visible heavens or below on earth no nor any of the living and sensible but unreasonable creatures into comparison None can be so senslesse or unreasonable as to imagine that Gods goodnesse extended to them can be compared to his kindnesse shewed to man There remaine therefore the Angels onely in this blessed contention about more love to be poised with man The Angels may be distinguished into two ranks good and evill The evill angels though they stood in as much need of such mercy to be shewed to them as was extended to man because they implunged themselves into as deepe a gulfe of miserie yet was not God pleased to take such pitie of them y Iude v. 6. He hath reserved them in everlasting chaines under darknesse unto the judgement of the great day The good Angels fell not into such misery nor stood in need of such mercy They were indeed by Christ established in happinesse but not redeemed from misery The favour which they primarily had with God is everlastingly confirmed new favour is not purchased for them They never were at odds with God no need therefore of attonement of reconciliation This is the transcendent proper and peculiar evidence of Gods love to man z Heb. 2. 16. He therefore that tooke not on him the nature of Angels tooke on him the seed of Abraham §. 35. Of their desperate condition who reject reconciliation 2. WHat now may be thought of such children of men as notwithstanding the meanes of reconciliation and attonement which God hath ordained and revealed for mans good still stand at odds with God and maintaine enmity against him Their case may well be accounted desperate Infirmi donec medicantes admittunt multam habent spem sanitatis post quà m verò in mentis alienationem deciderint immedicabiles sunt nullo curante non propter morbi naturam sed propter curantis absentiam Chrs Hom. 22. ad Pop. While they who
and Angels is a meere humane invention never could any Papist give any good proofe for it out of Gods Word nor ever hereafter can any do it That which is not in Gods Word cannot be drawne out of it This is such strange fire as will devoure them that use it even as a Lev. 10. 1 2. The fire that went out from the Lord devoured Nadab and Abihu and as b Numb 16. 35. that which consumed the two hundred and fifty men that being of the conspiracy of Korah offered incense incense that much incensed the fire of Gods wrath To reason the case a little with our adversaries Why do they not content themselves with that pure and sweet incense that Christ our great Priest offereth up Is it not sufficient Need any thing can any thing be added to the dignity and efficacy of that which Christ doth Can man or Angell do any thing more then God-man Are any more beloved of the Father then he But they pretend humility forsooth Sinfull men are unworthy to go to so worthy a Mediatour as the Sonne of God Therefore they have the Spirits of just men made perfect in heaven and the holy Angels to be their Mediatours Answ 1. Pretence of humility without warrant of Gods Word is high presumption c Hypocrisin hu militatis Oecu men in Col. 2. 19. He fitly stiled this kind of humility that stiled it a shew or a maske of humility counterfeit humility And d Vulgò dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens Ergò hic thelo humilis dici tur i affectans humilitatem Aug. Epist ad Paulin he more finely that by a new coined word compounded part of Greeke and part of Latin called it Thelo-humilitatem will-humility voluntary or affected humility which is plaine and palpable arrogancy 2. Though Angels and Saints in heaven be more perfect then men on earth yet are they not worthy of such an office as to be Mediators Intercessors to God for others Or this office of Intercession is too much vilified or celestiall creatures too much dignified and deified by accounting them Intercessours in relation to God 3. Christ himselfe is deprived of one of his prime functions and honours by ascribing it to others or at least he hath co-partners and assistants joyned with him Which to do is intollerable presumption 4. The love of Christ to man is thereby exceedingly impeached For he was made like to his brethren that he might be a mercifull and faithfull High-Priest in things pertaining to Hebr 2. 17. God c. This end of his taking our nature on him is frustrated if we need other Mediatours to him To what end is he made man if there need other Mediatours to present us to him Wherein appeares he to be so mercifull if of our selves we may not have accesse to him who was made as our selves a Sonne of man The excellency necessity sufficiency and commodity of Well use and trust to Christs intercession Christs intercession being by the Gospell evidently revealed unto us it becommeth us to take such notice thereof and to be so instructed therein as we may in all our needs wisely use it and confidently trust to it They wisely use it that on all occasions when they approach to God have the eye of their soule fixed on Christ abiding in heaven at Gods right hand and making intercession thorow his mediation and intercession present their persons their prayers and all their holy services to God the Father Especially when Gods wrath is provoked and any signes thereof begin to manifest themselves then to humble their soules at the throne of grace then thorow the intercession of Christ to crave mercy and pardon That forme wherwith the Church useth to conclude her prayers thorow Iesus Christ our Lord is a worthy form and pertinent to the point in hand In using the words our heart ought to be lift up unto Christ and set on him sitting on Gods right hand Yea though such words be not alwayes expressed yet every petition made to God every thanks offered to him every thing wherein we have to do with God must in mind and heart be intended thorow the mediation and intercession of Christ We read of incense offered with the prayers of Saints the smoke whereof ascended before God This incense is the Rev. 8. 3 4. intercession of Christ They trust to his intercession who use no others but his and in the use of his rest confidently that they shal be accepted Thus may we thus must we do We may do it because what soever is in us to discourage us or any way to make us doubt of acceptance is so abundantly supplied in Christ as all matter of doubt and feare is thereby taken away We must do it for the honour of Christ for the comfort of our owne soules Christ is much honoured by the stedfast faith of his Saints Thereby the dignity of his person the merit of his sacrifice the favour of his Father the efficacy of his intercession and other his Divine excellencies are acknowledged The soule of him that in faith expecteth thorow Christ acceptation cannot but be much comforted This was it that much encouraged and comforted Stephen even then when his malicious enemies gnashed on him with their Act. 7. 54 55. teeth that he saw Iesus standing on the right hand of God That of Stephen was extraordinary For the heavens were actually really opened and Christ in that body wherein he was seene on earth and wherewith he ascended into heaven appeared unto him being in the highest heaven Stephens sight was also extraordinarily quickned and enabled distinctly to perceive and discerne a visible object so far off Such an extraordinary bodily sight of Christ is not to be expected of us Yet as truly and to as great comfort of soule may we with the spirituall eye of the soule the eye of faith see Christ sitting in heaven for us as it is said of Moses By faith he endured as seeing him who is invisible Heb. 11. 27. Thus to eye Christ with his incense his intercession before God in dangers and distresses in feares and perplexities while we live when we are giving up the ghost can not but bring unspeakeable comfort to the soule §. 40. Of the scope of the last clause of the 46 Verse NVMB. 16. 46. For there is wrath gone out from the Lord the plague is begun A Reason of the fore-mentioned direction given to Aaron is here rendred as is evident by this causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR. The reason is taken from the manifestation of Gods wrath and confirmed by an effect or evidence thereof a plague The reason may thus be framed When Gods wrath is gone out attonement must be made But now Gods wrath is gone out Therefore now an attonement must be made That Gods wrath was gone out he proves by the effect thereof which may be
the direction here given by Moses and because if mens directions or commandements be evill such as a 1 Sam. 22. 17. Sauls was unto his servants to slay the Priests of the Lord and as b Act 4. 18. the Rulers was unto the Apostles not to speake at all nor to teach in the name of Iesus then this Apostolicall rule takes place c Acts 5. 29. We ought to obey Godrather then men Where further this attribute pious is inserted it is not to exclude other Governours as if the commandements or directions of none but pious Governours were to be obeyed For d Rom. 13. 1. c Eph. 6. 5. 1 Tim 6. 1. Tit. 2. 9 3. 1. the Apostles that wrote to Christian subjects and servants that were under Heathen Governours 1 Pet. 2. 13 14 18. 3. 1. and Masters exhorted to obey such namely in the Lord so farre forth as they obey not in things forbidden by God or any way against his will e The whole armour of God Treat 1. § 6 96 Treat 3. §. 51. Treat 7. §. 38. Whereof I have elsewhere spoken moreat large Yet where Governours are pious obedience ought so much the rather to be yeelded to them as the Apostle adviseth where he saith f 1 Tim. 6. 2. They that have believing masters let them the rather do them service because they are faithfull Such an one was Moses to whose charge Aaron here yeelded obedience And therefore this attribute pious is here inserted Of this generall point I have treated in The Churches Conquest on Exo. 17. 10. § 36. §. 54. Of ordering obedience in circumstances aright II. * See §. 52. Obedite ad omne opus bonum Si bonum est quod praecipit praeses jubentis obsequere voluntati Sin malum c. Hier Cōment in Tit. 3. OBedience is to be yeelded according to the charge given In such charges as God giveth or by faithfull Ministers are given from God this holdeth good without any limitation In charges given by men it must be limited and restrained by such circumstances as are not against God and his Word For the former kind of charges and directions which are Divine these phrases of a Deut. 5. 32. 17. 20. 28. 14. Ios 1. 7. 23. 6. Pro. 4. 27. Not turning to the right hand or the left of b Num. 22. 18. not going beyond the word of the Lord to do lesse or more or c 24. 13. to do good or bad of ones owne mind imply a precise cleaving and close holding to Gods Word so as we swarve from it in nothing no not in circumstances That first phrase of not turning to the right hand or to the left implieth that Gods Word is as a right way wherein onely we must walke to attaine unto happinesse and that being in that way we may not turne out of it on any side any whither The phrase is used in that promise which the Israelites made to Edom when they desired to passe thorow his land d Numb 20 17. Let us passe say they thorow thy country we will not passe thorow the fields or thorow the vineyards neitherwill we drinke of the water of the wells we will go by the Kings high way we will not turne to the right hand nor to the left untill we have passed thy borders They hereby professe to keepe themselves onely in the high-way and not at any time any where to step out of it no not with mind of returning into it againe Thus it imports that it is not enough in some things to follow Gods direction and so to walke in his way and in other things to swerve from his direction and so to walke out of it but in all things we must follow it Yea though there be occasions of sundry sorts some enticing us one way others another way some to the right hand some to the left some more faire in shew then others yet ought we not to yeeld to any of them This charge given to Moses e Exo 25. 40 Looke that thou make them after their patterne which was shewed thee in the mount hath respect not only to the generall matter and substance but also to particular manner and circumstances So do all those Epithites which in Divine directions and commandements are used to set out the manner of performing things required Iosiah did herein testifie his respect to God and his Word f 2 King 22. 2. He did that which was right in the sight of the Lord and turned not aside to the right hand or to the left which is g 23. 25. afterward thus more fully expressed He turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses For directions and charges which men that are in authority over us do give the forementioned phrase is applied to them Where God appointed Iudges over his people to decide matters of controversie he ordained that his people should do h Deut. 17. 11. according to the judgement of those Iudges and not decline from the sentence which they should shew to the right hand or to the left i Ios 1. 17. The Israelites professe that they had hearkened unto Moses in all things and promise so to hearken unto Ioshua To yeeld such obedience to Gods charge in the matter and manner in the substance and circumstances thereof is a reall acknowledgement not of his Soveraignty onely and power to command but of his wisdome also in ordering of his commands so as good heed is to be given to every circumstance thereof not one no not the least of them being in vaine This also manifesteth a very dutifull respect to God to be conscionable in performing whatsoever he manifesteth to be Ne tractemus quare Deus unumquodque praeceperit sed quodcunque viderit esse mandatum hoc pia mens hominis implere festinet Hier Cōment in Eccl. 8. his will whether to us it seeme substantiall or circumstantiall It shewes that we humbly can submit our thoughts to the counsell of God when we question not his charge but readily do whatsoever is commanded Such a subjection to our Governours is an outward demonstration of the respect we beare to that place wherein God hath set them over us and to that authority which he hath given them They that obey onely in such things as themselves thinke substantiall and weighty may seeme to obey rather for the matter then for authority sake and they that neglect or refuse to observe the circumstances given in charge shew that they thinke themselves wiser then their Governours and better know how to distinguish betwixt needfull and not-needfull matters then their Governours which favoureth too rankely of pride and presumption §. 55. Of the danger of scanty obedience 1. MAny mens obedience is hereby discovered to be very scanty and faulty especially in relation to Divine directions and
typified the true Of Christs intercession See §. 38. and great High-Priest the Lord Iesus Christ our Mediatour who stands betwixt us and the destroying wrath of God This phrase betweene the living and the dead sheweth that the dead fell among the living so as the living were in great danger of death Hereupon it is inferred that the plague was stayed The word translated stayed properly signifieth to shut or hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit in a thing so as it cannot come forth It is oft put for a Gen. 16 2. 20 18. Pro 10. 16. closing up a womans wombe so as no child can come from thence And for b 2 Chro 7. 13. 1 King 8. 35. shutting up or closing the heavens so as they cannot send downe raine and c Ier. 20. 9. for fast holding in of fire so as it cannot breake forth All these applications of the word do imply that the Lord by a strong hand held this plague which was as a devouring beast desirous to devoure more had more that it should do no more hurt We have here in this Verse The efficacy of the meanes which Aaron used Two points are particularly expressed 1. The Manner of using the meanes He stood betweene the dead and the living 2. The Effect thereof The plague was stayed The mention of the living in the former part for whose preservation Aaron stood betweene them and the dead giveth us to understand that I. Meanes is to be used for preservation of the living The mixture of the dead with the living implied by Aarons care to stand betweene them shewes that the living were in great hazzard of death even in regard of humane meanes in a desperate case and doth us further to wit that II. Meanes must be used in most desperate distresses The latter part which declareth the Effect of the meanes as it hath relation to the meanes used giveth instance that III. Warrantable meanes rightly used proove effectuall As the said effect of staying the plague hath relation to God to whom the incense was offered up and by whom that effect was brought to passe it giveth proofe that IIII. God hath an absolute power over plagues As he sent this plague whereof * See §. 48. before so he pulls backe and restraines this plague he so closeth the mouth of this devouring beast as it can destroy no more he so shutteth up and fast tieth this mad dog as it cannot bite one more §. 65. Of using meanes to preserve the living I. * See §. 64. MEanes must be used for preservation of the living a Exo. 32. 28 c. After that three thousand of those that came out of Egypt were slaine for worshipping the golden calfe that Aaron made Moses goeth up againe to the mount to pray for their preservation who were remaining b 2 Sam. 24. 17. So David for those who were reserved after that seventy thousand were destroyed with a pestilence This was it which c Isa 37. 4. Hezekiah desired Isayah to doe Lift up thy prayer for the remnant that is left d Ier. 42. 2. and which the remainder of the people after the captivity desired Ieremiah to do Pray for all this remnant While men live if they have sinned they may repent Benefits of life Eccl 7. 2. The living will lay things to heart While they live they may use the gifts and abilities of minde or body which God hath given them to the honour of God and to their owne and others good while they live they may increase in the good things they have they may also attaine unto more while they live they may make sure to themselves the eternall salvation of their soules Life is the time of receiving all needfull grace and f Gal. 6. 10. of doing all manner of good It is g Ioh. 9. 4. the day wherein men may work h Isa 38. 18 19 The living the living he shall praise thee O Lord. The grave cannot praise thee death can not celebrate thee they that go downe into the pit cannot hope for thy truth i Eccl. 9. 10. There is no worke nor device nor knowledge nor wisdome in the grave In these respects true is this proverbe A living dog is better then a dead lion How foolish how impious how sacrilegious are they See more against praying for the dead in The whole armor of God on Eph. 6. 18 §. 39 40 c. that spend this sweet incense of prayer in vaine as all they do that offer it up for the dead If it were useful for the dead why did Aaron stand betwixt the living and the dead Why did he make a difference betwixt them Why did he not offer in cense for the dead as well as for the living As we desire to make prayer acceptable to God comfortable to our owne soules and profitable to others let us powre them forth for those of whom there may be some hope and those are only the living k 2 Sam. 12. 22. While the child was yet alive saith David I facted and wept For these even for all sorts of these in health in sicknesse in safety in danger while they are young well growne or old in what case soever of what state soever they be and for obtaining of what good soever may be needfull for them and for deliverance from what evill soever they are subject unto we may we must pray §. 66. Of using meanes in desperate cases II. * See §. 64. MEanes must be used in most desperate distresses This is especially to be understood of spirituall meanes whereby immediately and directly helpe is sought of God who can helpe in such cases as men can see no hope of helpe therein Physitians may see good ground to give over a patient knowing that according to the ordinary course of nature all the meanes that they can use will do no good But a Christian must never cease to use the spirituall Catholicon that generall remedy which is fit for any malady prayer Note the instances given in the former Section and you shall find Moses Davids Isayahs Ieremiahs prayers to be made in desperate cases a 2 Sam. 12. 16. Dauids child was questionlesse in mans eye past recovery when he fasted and lay all night upon the earth and besought God for it Much more past recovery was b Isa 38. 1 2. Hezekiah when God sent him this message Thou shalt die and not live yet he prayed unto the Lord and was heard The cases of many that came to Christ for cure in the dayes of his flesh were very desperate yet found they helpe Among other c Mar 5. 25. A woman which had an issue of bloud twelve yeares and had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse came to Christ and was cured So d
Luk. 13. 11. The woman whom Satan had bound eighteene yeares So e Ioh. 5. 5. the man which had an infirmity thirty and eight yeares So sundry Lepers Demoniacks men women and children at point of death and many others visited with incurable maladies Divine power is not limited with any naturall bounds it is not restrained in that compasse which is prescribed to creatures It can affoord succour when creatures may think no succour can be affoorded Instance the remedy which God affoorded to man after his fall Yea when men may thinke the Divine wrath to be implacably incensed there may be thoughts of mercy in God After the Lord had drowned the world He smelled a sweet Gen. 8. 21. savour and said in his heart I will not againe curse the ground After he had threatned to dis-inherit Israel Moses praying for them he said I have pardoned according to thy word Num. 14. 20. What encouragement have we now to continue our instant prayer to God for staying this plague that now so rageth among us What though it increase hundreds every weeke f Isa 59 1. Behold the Lords hand is not shortned that it cannot save nor his eare heavy that it cannot heare Though g 2 Chro 20 12 we know what to do yet let our eyes be upon the Lord. Many thousands are fallen dead before us yet are there many living among us Christ our true Aaron our true and great High-Priest he standeth betwixt the living and the dead He by his intercession will pacifie the wrath of his father and procure his favour for the living Only as they who were stung with fiery serpents looked on the Brasen Serpent so let us with the eye of faith looke on Iesus on high at the right hand of his Father Let not the multitudes of them that are dead nor the present raging of this plague too much daunt us let us continue to offer up our incense to God and expect his time for deliverance and deliverance in his time To encourage us the more hereunto let the next point be well noted §. 67. Of the efficacy of right meanes III. * See §. 64. Legimus Aaron adversum ignem Israelis populum devorantem occurrisse stetisse medium opposuisse murumpro salute pòpuli c. Sicut enim murus hosti opponitur adversario occurri solet ex adverso contraque venien tiâ—ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 VVArrantable meanes rightly used proove effectuall This might be exemplified by all those extraordinary meanes which in Scripture are recorded to be prescribed or otherwise warranted by God But to insist only on such ordinary meanes as are warranted to us and to the whole Church of God in all ages take a view of the prayers which Saints from time to time have made unto God for obtaining good things and for removing evils yea of their fastings of their teares of their manifold humbling of themselves and you shall find them ever to have beene effectuall if they have been rightly used as I have a See The whole armour of God on Eph. 6. 18 § 20 21 22 c 97 104. elsewhere more fully declared Gods power wisdome truth and other like attributes are engaged in the meanes which he himselfe doth warrant If they being rightly used should faile in their efficacy he that hath ordained them might be thought improvident in choosing such means or impotent and unable to bring what he intended to effect or unfaithfull and carelesse in making that good to his people which by his Word he hath made them expect But farre are all such things from God All things therefore ordained by him shall assuredly be effectuall to effect that for which hee hath ordained them if at least there be not a failing on mans part in the right manner of using them For we may confidently think and say that where warrantable meanes have failed of their efficacy the fault hath beene in mans using them amisse An Apostle hath taught us so to avouch For saith he Ye aske and receive Iam. 4. 3. not because ye aske amisse Be wise now in observing what meanes God hath warranted for effecting any thing that we desire and also what circumstances he hath prescribed for the right manner of using them Be conscionable carefull so to use those means and then in faith depend on God for his blessing For thus doing take a few instances 1. c See The whole armour of God on Eph. 6 16 § 19 God hath sanctified the Ministry of his Word for What meanes God hath sanctified How to be used breeding and increasing faith and other needfull Christian graces Frequent therefore the Ministry of the Word attend to it reverently mixe faith with thy hearing and unto all adde obedience thereunto 2. d See there also § 66. The Sacraments are ordained to seale up Gods promises for further strengthening of our faith Take order therfore for your children in due order according to the direction of Gods Word to be baptized And believe the extent of these promises c Gen 17. 17. I wil be a God to thee to thy seed after thee d Psal 112. 2. The generation of the upright shal be blessed e Act. 2. 39. The promise is to you and to your children f 1 Cor. 7. 14. Your children are holy And as for the other Sacrament make conscience of a frequent participation thereof But see that you examine your selves and so eat of that bread and drink of that cup. 3. e See The whole armour of God on Eph. 6. 18. §. 20. Prayer is a prescribed meanes for obtaining divine benediction on every thing that we take in hand Pray therefore continually lift up pure hands without wrath pray in saith 4. f Ibid. §. 104. In extraordinary cases prayer is to be sharpned with fasting Therefore pray and fast In your fasts humble your soules as well as your bodies make confession of your sinnes and renew your repentance 5. g Ibid. § 112. Vowes are warranted for binding us the more firmly to duty and restraining us more straightly from sinne Vow therefore in truth righteousnesse and judgement Vow with an unalterable resolution to performe what you vow §. 68. Of Gods power over plagues IIII. * See §. 64. GOD hath an absolute power over plagues Suddenly as soone as he will he can restraine them and keepe them from devouring any more As he can say to the sea Hitherto shalt thou come and no further and here shall thy proud waves be stayed so can be say to the Iob 38. 11. pestilence So long shalt thou continue and no longer so many shalt thou destroy and no more b 2 Sam. 24. 13 15 25. Did not the Lord before hand threaten to send a plague upon Israel in Davids time three dayes and answerably it continued till the time
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
his rebellion at the end of forty yeares and David raigned no longer then forty yeares at the most how could so many things as are noted of Absaloms rebellion and the consequences following thereon be done in so short a time 2. In the time of Absaloms rebellion it is said of David g 2 Sam. 17. 8. He is a man of warre and will not â—odge with the people Yea David himselfe offered to go out in battell against Absalom 18. 2. Yet i 1 King 1. 1. before David died such frigidity fell upon him as with cloathes they could not keepe him warme but were faine to bring a yong virgin to lie in his bosome How can such an alteration be thought to be in so short a time 3. All the histories recorded of David in the eight last chapters of the first of Chronicles were without all question after Absaloms rebellion How then can that rebellion be imagined to be in the end of Davids fortieth yeare The forty yeares therefore from the end wherof Absaloms rebellion began must needs have relation to some other thing then the raigne of David As to the beginning of the Diem pro tempore accipe Hier. Comment l. 5. in Isay 19. Dies pro annis numeratur Ibid lib 7. in Esa 16 regall government or to Samuels first annointing of David or to some other memorable matter And so this and the histories following may well follow as they are set in order of time The time at large is said to be k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dayes of David that is in the time of his raigne For the time of a Kings raigne is said to be l 1 Sam. 14. 52. 1 King 4. 25. 14. 30. Daies what they imply Gen. 47 9. his daies This word daies is used 1. To put them in mind of their short continuance on earth For our continuance is but of daies soone gone When Iaakob would set out the brevity of his life he thus expresseth it The daies of the yeares of my pilgrimage And Iob thus Are not mans daies as the daies of an hireling And David thus Thou hast made my daies Iob 7. 1. as an hand breadth Psal 39. 5. David here mentioned was a King and the best King that ever swayed Scepter His name according to the notation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dod amicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus 1 Sam. 13. 14. Acts 13 22. 1 Sam. 18. 16. Psal 16. 3. of it importeth a lovely or friendly one He was amiable and lovely before God and man and friendly to all Gods people He was a man after Gods owne heart And all Israel and Iudah loved him In the Saints was all his delight * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Famine importeth want of food for nourishment of the body It comes from a word that signifieth to hunger The famine here mentioned continued three whole yeares together and therefore after he had mentioned three yeares he addeth m Tribus annis continu is Trem. Iun. yeare after yeare that is as the former English Translaters turne it three yeares together The course which David tooke for removing the famine was to enquire what course the Lord would prescribe which is thus expressed David enquired of the Lord word for word in the originall thus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sought the face of the Lord. By the face of God is meant the manifestation of his presence and in that respect it s oft translated the presence of God as where it s said o Gen. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam hid himselfe from the presence of God Hebr. from the face of God And where God saith My presence shall go Hebr. my face Exo. 33. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest What may be here meant by seeking the face or presence of the Lord Answ Enquiring of the Lord what might be the cause of that famine and wherewith he might be pacified They that thus translate it Asked counsell of the Lord rightly aime at the meaning of the phrase Quest. How did David here enquire of the Lord Answ The particular manner is not expressed Diverse manners are in other places set downe For David 1. Sometimes by the High-Priest enquired of the Lord 1 Sam. 22. 15. This was the most ordinary way appointed by the Lord Exo. 28 30. Numb 27. 21. 2. Other times by an extraordinary Prophet 1 Sam. 22. 5. 2 Sam. 7. 2. Iosephus the Iew saith that the Prophets made answer to David about this famine 3. Yea many times also by himselfe humbly presenting Davidi Prophetae dixerunt velle Deum c. Item David audiens ex Prophetis Deum velle c. Ioseph Antiq. Iud. l. 7. c. 12. his supplication to God for direction 1 Sam. 23. 2. 2 Sam. 5. 19. It is most probable that David here enquired of the Lord by the most solemne and approved way which was by the Priest And that for that end he went to the Arke of God and in that respect may fitly be said to seeke the face of the Lord. §. 2. Of the resolution and observations of this text THe Summe of this text is A meanes for removing a Famine The Parts are two 1. A Description of the Famine 2. A Declaration of the Meanes In the Description we have 1. The thing described expresly set downe There was a famine 2. The aggravation thereof and that by two circumstances 1. The time wherein it fell out Set out by the King that then raigned In the daies of David 2. The continuance thereof which is 1. Generally expressed Three yeares 2. Particularly exemplified Yeare after yeare In the declaration of the meanes there is observable 1. The person that used the meanes David 2. The action that he did sought or enquired 3. The object or party of whom he enquired Of the Lord. This text thus opened affoords sixe considerable observations I. A famine is a judgement So is this famine here mentioned which moved David to enquire about it The cause of this famine rendred by the Lord in the latter end of this verse and the course which David tooke for removing it do evidently prove that this famine was a judgement 2. A famine may be under a pious Governour If ever there was a pious Governour David was he Many worthy commendations are given of him yea he is made a patterne of a good Governour Therefore a 1 King 3. 14. 11. 38. God himselfe setteth his example as a patterne before his successours And b 15. 11. 2 King 18. 3. 22. 2. good kings are thus commended He did that which was right in the eyes of the Lord as did David And evill kings are thus discommended c 2 Chro. 28. 1. 1 King 14. 8. He did not that which was right in the sight of the Lord like David Yea of such as halted in some
disease are most successefull in curing the disease For it is a principle verified by all sciences Take away the cause the effect followes They that well find out the cause of a judgement wil be carefull if they feele the smart of a judgement to pull away that cause Which if it be rightly done the end why God inflicted the judgement is accomplished God having his end he will soone cease to strike That which was * §. 16. before noted of the reason of the long continuance of judgements on children of men is here further confirmed namely mens negligence in searching after the true causes of them The power jealousie and justice of that God whose mercy moveth him upon removall of the cause to remove the judgement will not suffer him to take away a judgement till the cause thereof be taken away And how shall it be taken away if it be not knowne How shall it be knowne if it be not searched after Wherefore let all diligence be hereunto given whensoever we see any evidences of Gods wrath or have any just cause to suspect that it is incensed against us §. 19. Of Governours care in publique judgements V. * See §. 2. CHiefe Governours ought to be most solicitous in publique judgements So have been such as have been guided by the Spirit of God as a Numb 16. 46 Moses b Ios 7. 6. Ioshuah c Iudg. 4. 6. Deborah d 1 Sam. 7. 5. Samuel e 2 Chro. 14. 11 Asa f 20. 3. Iehosaphat g 32. 2 c. Hezekiah and others 1. To the charge of chiefe Governours belong all that are under their government So as the care not only of their owne soules but also of all their subjects soules lieth on them They are as shepheards to their flocke Therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say 44. 28. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer I liad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophontis dictum Christ the King of Kings and most supreme Governour over all is stiled the chief Shepheard and other Governors are called Shepheards both by the Holy Ghost and also by other authors For the charge and care of a good shepheard and a good King are much alike If any thorow their neglect of any warrantable meanes perish their bloud shal be required at their hands 2. Chiefe Goverours have not onely liberty themselves to use such meanes as are prescribed for removing publique judgements but also power to enjoyne and command all under their authority to do what in such cases the Lord requireth h 2 Chro 34. 32 Iosiah caused all that were found in Ierusalem and Benjamin to stand to the covenant which he had made with God 3. They being publique persons their example is a great inducement to others to imitate them So as their care provoketh many to be carefull in using all good meanes to remove the judgement 4. They beare Gods image and stand in Gods roome in which respect their solicitous care is both more acceptable unto God and more availeable for effecting that which they aime at For on the contrary side their sinnes are more hainous Regum ac Principum praepositorum scelere populi plerumque delentur Hier. Comment in Ier 15. lib. 3. and more pernicious then the sinnes of private persons Insomuch as a whole people is oft destroyed by the wickednesse of Governours Oh that such as are in high and eminent places that are set over others and are as Gods on earth were of the same mind that David was That they were thorowly affected with the publique judgements that are from time to time inflicted on their land That they were carefull and conscionable in using the meanes which in Gods Word are sanctified for removing judgements Then assuredly would publique judgements be neither so sierce nor so long Let our prayer be to God daily for our governours that the Lord would make them especially sensible of publique judgements and conscionable in doing their parts for removing them So shall God have the honour they the comfort we the profit and benefit Otherwise if Governours sinne Quicquid delirant Reges plectuntur Achvi Hor. Epist l. 1. Epist 2. ad Lol. their people are like to feele the smart of it as in Davids time 2 Sam. 24. 1 c. §. 20. Of seeking to God for removing judgements VI. * See § 2. GOD is to be sought unto for removing judgements Observe all the instances * § 18. before given of seeking out the causes of judgement and you shall find them all to prove the point propounded of seeking to God Vnto all which a 1 King 8 35 c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added b Psal 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him c Isa 8. 19. 55. 6. Zeph. 2. 3. His Prophets do much presse as much d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God and e Hos 5. 15. on whom judgements do kindly worke f 2 King 1. 3. Isa 9. 13. 30. 1. The contrary that men should seeke of others rather then of God is justly and sharply upbraided to them g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men Who then but he should be sought unto for removing them but the Lord No creature can take away that which the Creatour sends but the Creatour himselfe As this is most true of all manner of judgements so in particular of that which we have in hand which is famine whereupon I will a little more insist in the Sessions following §. 21. Of Gods causing famine THat God sendeth famine upon a land is most evident by these and other like proofes 1. Gods owne testimony For expresly he saith of himselfe a Amos 4 6 7. I have given you cleannesse of teeth in all your cities and want of bread in all your places c. 2. b Deut. 28. 23 38. Gods threatnings of this judgement The things which God threatneth come from God 3. c Gen. 41. 16 c. 1 King 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine by such as were indued with the spirit of God For God reveales to such what he intends to do And upon such revelations men of God have foretold famines 4. d Deu. 11. 14 15 Psal 145. 16. The plenty which commeth from God For if God be the giver of plenty surely the want of plenty yea and famine too must needs be from him For what is famine but a want of such things which the Lord giveth to sustaine us And whence commeth that want but from Gods with-holding and not giving such things 5. The causes of famine e See § 6. Deut. 11. 16 17 1 King
Taking away the whole stay of bread and the whole stay of water That Metaphor is taken from an old man who being not able to stand upright of himselfe hath a staffe to leane upon and thereby is supported or from a rent which is held up by the staffe in the midst of it if ye breake or take away that staffe or stay downe will the old man or the tent fall This staffe of bread and stay of water is that vertue which by the Divine providence is in them of nourishing such as eate the one and drink the other It is therefore by some translated the strength of bread and the strength of water By others the vigour and power of Fortitudo panis fortitudo aquae Iâ—em robur panis robur aquae Hier in Esay 3. Vis vigor panis aquae Calvin in Isay 3. 1. Fulcimentum Vatab. bread and water Take away this vertue from bread and water they are as if they were not of no use of no benefit Now it is God onely that gives or takes away this staffe and in that respect causeth famine As in these so in all other meanes of famine the Lord hath an over-ruling providence so as these secondary causes give witnesse to this that God sendeth famine and that therefore God is to be sought unto for removing and taking away famine §. 23. Of enquiring of God in and by his Word Quest. HOw may we now seeke of God a The meanes of old used are now no more of use Answ In generall God requireth no other meanes of seeking him then what he himselfe hath ordained In particular we have as sure and certaine a meanes for enquiring of God as ever the Church had which is his written Word This meaneth he who saith We have a more sure word 2 Pet. 1. 19. And he who long before that said To Habent ubi quae rerent Christum Habent inquit Moysen Eliam id est Legem Prophetas Christum praedicantes secundum quod alibi apertè Scrutamini Scripturas in quibus salutem speratis Illae enim de me loquuntur Hic erit Quaeri e invenietis Tertul. de Praescript Haeret. the law and to the testimony If any speake not according to this word it is because there is no light in them Isay 8. 20. This was it which he who in this text is said to enquire of the Lord made his counseller his lamp and light Psal 119. 24 105. This oracle of God first declareth the causes of famine wherof before § 6. If hereunto we impartially bring the testimony of our owne conscience we may soone find what causes hereof are in our selves and how farre we in our persons have provoked the Lord to judge us If further we bring a wise observation of the times wherein and of the persons among whom we live we may also find what are the common and publique causes of the judgements which God inflicteth 2. This oracle sheweth what means may be used for well ordering or removing that judgement whereof the causes are found out The means noted before § 8. are all prescribed in Gods Word 3. It also revealeth such Divine promises of blessing a right use of such means as are therein prescribed as we may with much confidence rest on a good issue Let this therfore be the generall use and close of all that in famine and other like judgements we do as David is here noted to do enquire of the Lord enquire of him in and by his word and withall as David here also did follow the directions prescribed by the Lord in his Word then shall we be sure to have such an issue as David had expressed in these words God was intreated for the land 2 Sam 21. 14. §. 24. Of the extremity of famine in the last fiege of Ierusalem BEcause reference is often made to the history of Flavius Iosephus of the warres of the Iewes concerning the extremity of famine in the last siege at Ierusalem by the Romanes in the dayes of Vespasian the Emperour I think it meet in the end of this Treatise distinctly to relate the said history so farre as it concerneth the famine The famine of the City and the desperation of the Ioseph de Bello Iud. lib. 6 cap. 11. Houses broken up and searched for corne theeves both increased alike every day more and more so that now there was no more corne found Wherefore the seditious persons brake into the houses and searched every corner for to find corne and if after their search they found any then they did beat the owners for denying it at the first and if they found none they tortured the housholders as having more cunningly hidden it And whosoever was yet strong of body and well liking him they presently killed for hereby they deemed him to have store of food or els he should not have been in so good plight of body as he was And they that were pined with famine were by these barbarous seditious people slaine who esteemed it no offence to kill them who would shortly after die though they were left alive Many both rich and poore secretly exchanged all that they had for one bushell of corne and All exchanged for bread presently shutting themselves in the secretest roome of their houses some of them did eate the corne as it was unground others made bread thereof as necessity and feare required No man in the whole city sate downe to eate his meate on a table but greedily taking it not boiled from the fire they even raw as it was did eare it Most miserable was this manner of living and a spectacle which none without teares was able to behold for the strongest still got the most and the weakest bewaild their misery for now famine was the greatest calamity they endured And nothing doth arme men more then shame for during this famine no reverence Food snatched out of one anothers mouths was had towards any man for wives tooke the meat even out of their husbands mouthes and children from their parents and mothers even from their infants which was the most lamentable thing of all No body had now any compassion neither did they spare their dearest infants but suffered them to perish even in their armes taking from them the very drops of life Yet could they not eate thus in such secrecy but presently some came to take away from them that whereon they fed For if in any place they saw any doore shut presently hereupon they conjectured that they in the house were eating meat and forthwith breaking downe the doores they came in and taking them by the throat they tooke the meat out of their mouthes already chewed and ready to be swallowed downe The old men were driven away and not permitted to keepe and defend Cruelty used to get food their food from being taken from them the women were drawne up and downe by the haire of the
them in points of common equity and policy malice like a thick cloud ariseth before that light and so obscureth and hideth it as no direction can from thence be taken Herein then men offend against the light of nature For the Heathen Philosophers who had no other light accounted that Summa quidem authoritate Philosophi quicquid justum sit id utile etiam esse censent Cic Offic. l. 2. Complex est honestatis semper utilitas utilitatis honestas Amb. Offic l. 3. c. 14. which was just and honest to be profitable and nothing but that Profit is alwaies a companion of honesty and honesty of profit Ob. Were the two sonnes of Iacob who first set upon the Shechemites and slow all the males among them Gen. 34. 25. and Ioshua who went and fought against the Canaanites and utterly destroyed them Ios 12. 7 c. and David who went and smote the Philistines Moabites Edomites Syrians and other nations 2 Sam. 8. were these and others of the people of God-blinded with hatred and whetted on with malice in that they first set upon their enemies Answ 1. All particular actions of such as are otherwise good men are not every way justifiable and imitable Instance that of q q q Gen. 49. 7. Simeon and Levi which their old good father by divine instinct cursed 2. That which those sonnes of Iacob did they did not altogether without cause They did it in r r r Gen. 34. 31. revenge of the dishonour done to their sister But this is not altogether to excuse them For their anger was fierce and their wrath was cruell 3. As for Ioshuaes rooting out of the Canaanites he was How warre justly begun not moved thereto by malice because he did it not of his owne motion but by expresse s s s Ios 1. 1. charge from God himselfe For the Canaanites by their extreme wickednesse had deserved utterly to be rooted out of their land God therefore the supreme Lord over all nations made Ioshua his Minister to execute his just judgement upon them 4. The enemies whom David subdued had before his time done exceeding great wrong to Israel that therefore which he did was partly as a just punishment of their unjust wrongs for lawfull warre is a publique execution of publique justice and partly as a means to secure Israel for the time to come from further wrong These premises duly considered it may truly be said that David never began Nunquam David nisi lacessitus bellum intulit Amb. Offic. lib. 1 cap 35. Deus hoc providit ne David prior illis inferret bellum ne videretur ingratus P. Martyr Comment in 2 Sam. 5. 17. Fories magnanimi sunt habendi non qui faciunt sed qui propulsant injuriam Cic Offic. l. 1. waâ—re but provoked thereto Of the Philistines it is in speciall said that when they heard that David was annointed King over Israel all the Philistines came up to seeke David 2 Sam. 5. 17. that is to prevent David by giving the first on-set and beginning warre For God so ordered it that David should not begin warre against them least he might seeme ungratefull By these answers the difference betwixt warres begun lawfully on just causes and unlawfully and maliciously upon no just ground may be discerned The application of this point especially concerneth Kings Princes States Generalls Captains Souldiers and all such as wage warre to take heed that inward passion hatred malice undue desire of undeserved revenge or any such like unjust and unwarrantable provocation whet them not on to begin warre They are to be accounted truly valorous The issue of unjust war begun and magnanimous not who offer but who protect from wrong I shall afterwards § 18. have occasion to treat of the just causes of lawfull warre In the meane let notice be taken of the ill successe that such warres have Not to insist on this of Amalek or of other malicious enemies of the Church let the wofull issue of Iosiah his going to fight 2 Chro. 35. 20 c. against Necho King of Egypt without any just cause on Nechoes part be noted If God punished this fault so severely in such a worthy such a beloved one as Iosiah was who not in hatred or malice but upon rash suspicion and unadvised policy went out and fought against Necho how can they whom malice sets on worke in like cases looke to escape the revenging hand of a just God Behold the righteous shal be recompenced in the earth much more the wicked and the sinner Pro. 11. 31. §. 5. Of the title Israel Cum Dco invaleseens est in terpretatio Israelis Tertul advers Marcion l. 4. III. THe party assaulted was Israel Israel was a name given to Abrahams grand-child who was first called Iacob But in memory of his stedfast faith whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b compâ—nituo ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dei nut qui principalem potentiam obtinuit à Deo he is said to prevaile with God who wrestled with him hee was called Israel Genesis 32. 28. The word is compounded of two words the one signifieth to obtaine principality or to prevaile the other is the name of God so as it signifieth as the Holy Ghost himselfe expoundeth it a Prince that hath power with God So doth the Prophet c c c Hos 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principent se gessit cum Deo Hosea also expound the meaning of this word for in relation to this name Israel he saith of him that was so called He had power with God or he behaved himselfe princely with God This being a title of much honour and a name which gave evidence of Gods great favour to him and of his strong faith in God It was first given to d d d Gen. 32. 28. Iacob himselfe 2. To an e e e 33 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Deus Israelis Vel ut Trem. Iun. sic Altare Dei sortis Dei Israelis altar that Iacob built to God which was called God the God of Israel or as some by inserting the word altar expound it thus The altar of the strong God the God of Israel 3. To all the Posterity of IacoÌ„b who as they are called f f f Gen 32. 32. The children of Israel so also are they called g g g 47. 27. 48. 20. Israel And this name was in common given to all the twelve Tribes that descended from the twelve sonnes of Iacob till the Tribe of Iudah together with the Tribe of Benjamin that bordered next to Iudah and lay part within him grew so populous and so potent as it got a peculiar name to it selfe which was h h h 1 Sam. 18. 16. 2 Sam. 5. 5. Iudah and the other ten Tribes retained this name Israel This
not but slay both man and woman c. And the Lord himselfe d d d Ezek. 9. 6. slay utterly old and yong 2. For practice note the patternes of e e e Gen. 14. 17. Abraham and of the people of God under f f f Num. 31. 7. Moses g g g Ios 8. 22. Ioshua h h h 2 Sam. 8. 2. David and others guided by the Spirit of God 3. For Gods approbation we have a memorable instance thereof by the ministry of Melchizedek a Priest of God i i i Heb. 7. 1. who met Abraham as he returned from the slaughter of the Kings and blessed him 4. For Gods remuneration The continuance of Iehu his raigne k k k 2 King 10. 30. unto the fourth generation for flaying Ahabs stocke And l l l Ezek. 29. 19. the reward which the Lord gave to Nebuchadnezzar for destroying Tyrus are evident proofs 5. For Gods vengeance on such as did not slay those enemies that should have been slaine there is instance in m m m 1 Sam. 15. 13 19. Saul and n n n 1 King 20. 42 Ahab When enemies are slaine it is in a defensive or offensive warre If in defensive warre then there is no other way to preserve our owne lives from such as band themselves together in armes but by slaying them They shew that they seeke the lives of them against whom they come The slaughter therefore of enemies is but a preservation of our owne lives And the bloud which in defensive warre is shed is shed se defendendo in defending ones selfe which was never counted unlawfull Such are a cause of their own death And he that is the cause of death is more infault then Qui causa mortis est potius in culpâ est quam iile qui occidit Aug. Macedon Epist 54. he that killeth As for offensive warre when it is rightly undertaken it is either for some unsufferable wrong done or for just feare of wrong in time to come In such a case warre is a publique execution of justice So that it is as lawfull in these cases for souldiers to slay true enemies as for executioners to put to death malefactors arraigned condemned and delivered to them for that end Besides by slaughter of enemies the land against which they are enemies hath rest and security as towns and high waies are safe and quiet by executing theeves This effect of destroying enemies is oft noted in Scripture Iudg. 3. 10 11 Cum homo ab homine occiditur multum distat utrum fiat nocendi cnpiditate vel injustè aliquid auferendi sicut à latrone an ulcisc endi vel obediendi ordine sicut à judice sicut à carâ—ificeâ—an evadendâ— sive subveniendi necessitate sicut interimitur hostis à milite Aug. Ib. 30. 5. 31. 2 Chro. 15. 15. 20. 30. Thus just and due causes of slaying enemies must rightly be observed For when one man is kild of another there is great difference whether it be done with a desire of wrong and robbery as theeves do or in course of punishment and obedience to law as Iudges and executioners do or thorow necessity of avoiding danger and affording succour as souldiers do Ob. David seemeth to be branded for slaying so many enemies as he did For as a reason why he was not thought fit to build the Temple it is said to him Thou hast shed bloud abundantly and hast made great warres c. Thou hast beene a man of warre and shed blouds 1 Chro. 22. 8. 28. 3. Answ This is not upbraided to David as a crime or as a matter of ignominy For it was his glory that he q q q 1 Sam. 25. 28. fought the Lords battels and r r r Heb. 11. 32. for that he is put into the catalogue of Gods Worthies But first thereby is implied that David could not have such leasure as was meet for so great a work as the Temple was which is more fully expressed by Salomon in these words s s s 1 King 5. 3. David my father could not build an house unto the name of the Lord his God for the warres which were about him on every side c. 2. The building of that Temple was a type of the building of the spirituall Temple the Church of Christ The builder thereof must be an answerable type of the builder of the spirituall Temple who was t t t Isa 9. 6. the Prince of peace Thus Souldiers need not be daunted at the bloud which they shed in warre much doth God himselfe thus intimate to David u u u 1 Chro. 22. 9 10. A sonne shal be borne to thee which shal be a man of rest c. He shall build an house for my name c. The good warrant which souldiers have for slaying their enemies in warre giveth good encouragement to them for Miles hostem judex vel Minister ejus nâ—centem non mihi videntur peccare cunshominem occidunt Aug. de lib. arbitr l. 1. c. 4. a cheerfull going to warre and for valiant fighting therein And though by their valour much bloud may be shed yet they need not be any more daunted thereat then Iudges Iuries Executioners and other Ministers of Iustice for putting many malefactors to death Souldiers are no more guilty of bloud in slaying enemies in warre then Ministers of Iustice in putting capitall malefactors to death It is indeed a matter of pity and it ought to move our bowels of compassion that people should be so wicked and desperate as to give occasion to have their bloud shed but the occasion being given a a a Deut. 13. 8. 19. 13. pity must be laid aside b b b Ier. 13 14. Ezek. 5 11. Zec. 11. 6. God himselfe in such cases casteth off pity Wherefore shedding of bloud in just warre is so far from unlawfull cruelty as it is a point of most warrantable equity Pity in this case may prove the ruine of the citie and more prejudiciall to a State then tolerating theeves murtherers traiters and such other pernicious malefactors Onely that which is lawfull must lawfully be used to Directions about killing enemies which end receive these few directions 1. Shew that thou delightest not in bloud Shed no more then of necessity thorow the obstinacy of enemies thou art Pagani necandi non essent si quomodo aliter possent à nimiâ infestatione seu oppressione fidelium cohiberi Bern. ad Mil. Temp. cap 3. Magnum Babyloniae crudelitatis indicium est ne senibus quidem pepercisse quorum aetas etian interhostes venerabilis est Hier. Com in Isa 46 In what cases no mercy to any forced to shed If enemies yeeld and relinquish their hostility spare them Read the charge which the divine law giveth to this purpose Deut. 20. 11. 2. Slay not such as cannot hurt thee as weake women aged men and young
hunc loc Sic ferè Calvin Simler alij other judicious Expositors take it This exposition carieth most probability Vnder this particle * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the whole history before mentioned is comprised This word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoriall is added to shew the end why God would have this history written namely to be read of their posterity that thereby they might have before them an evidence of Amaleks malice against them and of Gods goodnesse towards them The other part of Gods charge is to rehearse that which was to be registred before Ioshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insere in aures Iehoschuae Trem. Iun. Word for word Put into the eares of Ioshua meaning thereby that Moses should oft instruct Ioshua in this evidence of Gods protection of his people from such a malicious enemy as Amalek was For God would that Ioshua should succeed Moses and that Ioshua should root out the nations which inhabited the land that God gave to the Israelites and therefore for his encouragement he would have him oft to set before him this victory A more particular reason of the foresaid memoriall is rendred by God himselfe in the words following as the first particle being a causall conjunction importeth * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR For I will utterly put out c. The word translated * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out is applied to such things as being oilie or greasie or otherwise foule are cleane wiped The * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke words whereby the LXX do ordinarily interpret it import also as much This word is used where the Lord thus setteth out the desolation of Ierusalem f f f 2 King 21. 13. I will wipe Ierusalem as a man wipeth a dish wiping it and turning it up side downe Here the city is resembled to a dish the inhabitants thereof to the filth that cleaveth therto when such inhabitants are destroyed the city is said to be wiped of them g g g Gen. 7. 23. It is also applied to Gods wiping or sweeping away the whole world with the floud And to h h h Isa 43. 25. Gods wiping away our sinnes which are as thorowly taken away as any thing can be The word therefore it selfe implieth an utter extirpation or desolation But the kind of phrase addeth much emphasis thereto which is this in wiping away I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wipe away Our English not unfitly thus expresseth it I will utterly put out What is it that shall so utterly be put out Not some of the meaner sort not such as rise up in armes not some of the chiefest not some of one sort or some of another onely but Amalek the whole stock the whole nation and that so thorowly so utterly as none shal be preserved to reserve and raise up their name againe Therefore God saith I will utterly put out the remembrance of Amalek And that not only out of that part of the earth where they then lived but * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbivú terrarum suerit quà m laté patet coelum Trem Iun. in hunc loc from under heaven that is from every part of the earth that is any where under the cope of heaven i i i Deut. 25. 19. In this very sense is this phrase used of Amalek in another place and of k k k 9. 14. 29. 20. others in other places Here have we in Summe A manifestation of Gods indignation against malicious enemies of his Church This is further set out by the Certenty Extremity thereof The registring shewes the Certenty Their utter ruine the extremity The registring of it is done two wayes 1. By writing it 2. By rehearsing it In setting downe the former are noted the Persons Matter The Persons are Principall The LORD Ministeriall Moses The Matter declares 1. The Thing enjoyned Write in a booke 2. The End thereof For a memoriall In setting downe the latter are also noted the Thing to be done Rehearse it Person before whom In the eares of Ioshua In declaring the extremity of the judgement he noteth 1. The Revenger I will saith the Lord. 2. The Revenge The Revenge is aggravated by the Kind Put out the remembrance Extent From under heaven From this Manifestation of Gods indignation as it is here described ten especiall points of instruction may be collected 1. The Principall Person that first appointeth this Record the LORD sheweth that I. God of old was the authour of records 2. The Minister Moses giveth instance that II. God useth mans Ministry in preserving records for his Church 3. The action enjoyned Write this proveth that III. Memorable matters are to be registred 4. The Instrument wherein it was to be written a booke declares that IIII. Publique records are to be safe kept 5. The End why this is to be written for a memoriall argueth that V. Iudgements on enemies of the Church are to be kept in memory 6. The other part of the charge concerning the rehearsing of that which was registred implieth that VI. Matters worth record must be rehearsed 7. The Person to whom that which was written must be rehearsed in the eares of Ioshua intimateth that VII Governours of Gods Church must especially be acquainted with Gods former dealings 8. The chiefe Author of the judgement here mentioned I will saith the Lord giveth evidence that VIII It is God that avengeth 9. The kind of judgement put out the remembrance importeth that IX God may be provoked to the utter ruine of a people 10. The extent of this judgement from under heaven evinceth that X. There is no place of safety from Gods revenge §. 62. Of Gods causing records I. * * * See § 6. GOD of old was the Author of records This is true of the most ancient admirable approved and every way the best records that ever were which a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency and super-eminency are called b b b Mat. 21. 42. Scriptures c c c Rom. 1. 2. Holy Scriptures For of them saith an Apostle d d d 2 Tim. 3. 16. All Scripture is given by inspiration of God and another e e e 2 Pet. 1. 19 21 No prophesie in Scripture is of any private motion c. but holy men of God spake as they were moved by the Holy Ghost God would have not the present age onely but also all succeeding ages to reape benefit by the evidences of his wisdome power mercy justice and other his divine properties and therefore caused the records of them to be written This the Holy Ghost expresly noteth saying f f f Rom 4 23 24. It was written for us g g g 1 Cor. 10 11 All these things are written for our admonition h h h Rom. 15. 4. Whatsoever
so as the land vomiteth them out Gen. 15. 16. Lev. 18. 25. What need is there now that men take heed of adding sin to sin and of aggravating sin by obstinacy impudency and other See A Plaister for the Plague on Num. 16. 45. §. 22. such like circumstances Assuredly as sin is multiplied aggravated so shall judgement also especially when multitudes run on headlong to sin And if lighter judgements prevaile not God will not cease till he have utterly ruinated them This of old was threatned this in former ages hath Lev. 26. 18 32. been executed Now God stil remaineth to be the same God as just as jealous as powerfull as ever he was With the froward he will shew himselfe froward To them that are unsatiable Psal 18. 26. in sin God will be implacable in wrath §. 71. Of Gods revenge in every place X. * * * See §. 61. THere is no place of safety from Gods revenge a a a Ier. 16. 16. Behold saith he I will send for many fishers and they shall fish them and after I will send for many hunters and they shall hunt them from every mountaine and from every hill After that the King of Babel had destroyed the greater part of the Iewes in their owne country and caried many of them captive into Babylon a remnant of them continuing obstinately in their wicked courses thought notwithstanding Ier. 44. 12. that in Egypt they might be safe but even there also the hand of the Lord was stretched out against them and destroyed them Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God a farre off Can any hide himselfe in secret places that I shall not see him Do not I fill heaven and earth Psal 139. 7 c. Whither then shall any go from his Spirit or whither shall he flee from his presence c. The onely safe course when Gods wrath is provoked and the fire of his indignation flameth forth is not to fly from him but to fall downe before him as David did when he saw the Angell that smote the people with pestilence God useth to spare such as at the apprehension of his displeasure 2 Sam. 24. 17. humble themselves in his presence when from every place under heaven he destroyeth such as impenitently persist in sinne §. 72. Of the interpretation of the fifteenth Verse EXOD. XVII XV. And Moses built an altar and called the name of it IEHOVAH-NISSI * * * See §. 1. IN this verse the Memoriall which Moses made of the fore-mentioned victory is recorded In memory thereof he is said to build an altar The proper use of altars was to offer sacrifices on them The a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altare notation of the originall word importeth as much The frequent b b b Lev. 9. 7. charge to offer upon the altar and the answerable c c c Gen. 8. 20. practice of Saints in offering sacrifices on altars do further prove as much Yet also were they made for monuments as is evident by d d d Ios 22. 26 27. the apology which the Reubenites Gadites and halfe tribe of Manasseh made for the Altar which they built whereby they deny that it was for sacrifice and affirme that it was onely for witnesse Both these ends and uses were here questionlesse intented by Moses This word e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit extruxit he built sheweth that it was now newly made and that upon occasion of the victory The particular name given to it importeth a memoriall The kind of name implieth a gratulation f f f Ios 8. 31. which of old was testified by erecting altars and offering sacrifices thereon This was thus done at this time because the Tabernacle was not yet erected nor the Priest-hood setled on Aaron and his posterity The particular name here specified word for word is this g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah my banner h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erexit vexillum Isa 10. 18. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat erigere The root or primary word from whence the word translated banner commeth signifieth to lift up a banner or ensigne or to hold up a standard Now banners use to be erected in armies that by the sight of them souldiers might know whether to come or to go or where to stand In allusion whereunto the preaching of the Gospell to the Gentiles whereby they were called into the Church and there directed what to do is resembled to the i i i Isa 11. 10. 13. 2. 18. 3. lifting up of a banner or ensigne k k k Ier. 4. 21. 51. 12. Banners use also to be set up on the walls or towers of cities that are taken by conquest to shew that they are in the conquerors power Here this title banner hath relation to Moses his holding up his rod on the top of the hill and that as a banner or standerd as was before noted in the end of § 25. And by this title sheweth that it was the Lord who caused the banner to be held up in the field and to remaine steddy after the enemy was discomfited that is who afforded succour in the battel and gave such successe as like victorers they continued to hold up their banners The LXX Greeke Translators of the Bible in that respect well expresse the meaning of the word thus The Lord my refuge and S t. Hierom thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Dominus exultatiomea vel exaltatiomea The Lord my rejoycing or my lifting up In this title Moses useth the first person and singular number thus n n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my banner partly in relation to this fore-named particular act of holding up the rod testifying hereby that it was not any vertue in the rod held up or in his act of holding it up whereby the victory was obtained but meerely the succour and successe which the Lord gave and partly in opposition to such as are out of the Church and enemies thereto so as the Israel of God the Church of God are comprised under this particle MY and thus the Church is under this first person brought in saying The Lord MY banner not the banner of aliens and enemies Of the title IEHOVAH THis title Iehovah was accounted by the Iewes themselves Nomen omnipotentis Dei quatuor literis Hebraicis scribitur apud Iudaeos vocatur ineffabile Hieron Comment in Ezek. 16. to be ineffable not meet to be uttered because it setteth out the incomprehensible and unutterable essence of God They therfore though in holy Scripture they find written printed the letters vowels of this name Iehovah yet pronounce it not But where they find a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai
Elohim Gen. 2. 4. Iehovah expressed they read Adonai which is pointed with the same pricks and also signifieth Lord. And where b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Elohim Gen 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim Adonai Psal 68. 20 In priori exemplo Adonai praeponitur Iehouae In posteriori postconitur In utroque scribitur cum Chirick sub Vau pronunciatur Elohim Iehovah is joyned with Adonai that Adonai might not be twice together pronounced it is pointed with the pricks of Elohim thus Iehovih and answerably they read it Elohim which word signifieth the mighty God To confirme this course of pronouncing Iehovah with other words they alledge that the blasphemy for which the Moungrill of an Egyptian Father and Israelitish mother was stoned to death was an open pronouncing of that ineffable name Iehovah in the proper letters and vowels thereof This they gather out of this phrase c c c Lev. 24. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expressit seu pronunciavit illud nomen maledixit He pronounced that name and cursed that is by pronouncing that name he cursed What was that name Even this ineffable name Iehovah Yet further do the Iewes proceed in their seeming high esteeme of this name For where they compute their numbers as the Graecians do by letters d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod the first and e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He the last letters of this name Iehovah make up that name f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 135. 4. Iah which is an abbreviation of Iehovah and in effect importeth as much and according to their ordinary computation maketh up the number of fifteene g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod The first letter importeth ten the latter h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He five They in their numbring will not use those two letters together but instead of the first i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth a letter that signifieth nine and k k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van another instead of the latter that signifieth six as if we instead of fifteene should name nine-six It seemes that the Heathen had heard somthing of this excellent name and thereupon named their god Iupiter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pater which to joyne both together soundeth Iapater and in another case Iovem in relation to Iehovah And this reason is rendred of the Iewes forbearing to pronounce Iehovah that they might take away all occasion from the Heathen of imagining their god to be Iehovah Howsoever there was a savour of too much superstition in forbearing the sound and letters of these high and excellent names Iehovah and Iah and their reasons produced beare not full weight at the ballance of the Sanctuary the holy Scriptures yet shall they be a witnesse and evidence against many Christians who over lightly esteeme Deut. 28. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen illud gloriosissimum reverendissimum Iehovah Deum tuum and take in vaine this glorious and fearefull name The Lord thy God which is directly a breach of the third commandement to which a terrible penalty is annexed Not the Iewes onely but also the LXX Greeke Translators of the Old Testament were very tender in using this name Iehovah They do not therefore translate according to the sound and sillables and letters of the Hebrew word but according to the sense and meaning thereof and so turne this Hebrew word Iehovah by a word that signifieth l l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LORD wherin the m m m Compare Psal 110. 1. with Mat. 22. 44. And Ier. 31. 31 32 33 34. with Heb. 8. 8 9 10 11. Pen-men of the New Testament Apostles and Evangelists imitated them In imitation hereof those learned and judicious Divines who by King IAMES his speciall command were appointed to translate anew the holy Scriptures into the English Tongue very rarely use this word Iehovah in English but turne it thus The Lord. Yet that the reader might know when this word Lord is put for Iehovah they caused it to be printed in foure capitall letters thus LORD So as whensoever ye find LORD so printed know Iehovah is there expressed in the originall or at least Iah which we have shewed to be an abbreviation of Iehovah n n n Psal 136 3. 97. 5. Isa 1. 24. Ios 3. 11. Adonai is also a name given to God and signifieth Lord but it is not so proper to God as Iehovah therefore though when it is applied to God it signifieth and is translated Lord yet is it not printed in foure capitall letters as the words before Gen. 18 27. Psal 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD mentioned except when it is pointed with the same vowels that Iehovah is and is put for Iehovah So other names of God translated Lord and God For there are ten especiall names names applied to God in sacred Scripture as an ancient Ten Hebrew names of God Hieron in Epist ad Mar cc◠Father well skild in the Hebrew tongue hath set them down together The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah which sets out among other excellencies the eternity and selfe-existency of God The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iah which is a diminitive of Iehovah and noteth out the selfe same things The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehejeh asher Eheje I am that I am This title sheweth that God is as a circle which hath neither beginning nor end but containeth all things within the circuit of it It implieth Gods incomprehensiblenesse immutability and all sufficiency The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong God This especially declareth Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trem. Iun. Deum fortem the omnipotency of God The fift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim The sixt is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohe These two are the plurall number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El the strong God and as it so they import the omnipotency of God But yet further they imply another and a deeper mystery namely the Trinity of Persons For evidence thereof either and both of these two last recited names being applied to God though they be of the plurall number use to be joyned with words of the singular number Witnesse the first clause of the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara Elohim word for word Gods created that is God the Father God the Sonne and God the Holy Ghost created The word of the plurall number sets out the Trinity of Persons The word of the singular number joyned with it sets out the Vnity of the Deity in the Trinity of Persons The seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai All-sufficient This title gives apparent evidence of Gods All-sufficiency in himselfe and to all his creatures The eight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion Altissimus The most
High This implyes the surpassing dignity excellency and high Soveraignty of God which is over and above all The ninth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsebaoth Lord of Hosts That God Dominus exercituum quod exercitus omnes pro arbitrio suo agit Trem. Iun. in Psal. 24. which ordereth all armies at his owne pleasure protecting such as are on his side and giving them victory against all their enemies and subduing and vanquishing all that are against him so as this title sets out Gods protection of his Church against all her enemies The tenth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Lord. This is derived from a * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basis word that signifieth a foundation or the foot of a pillar so as this title sheweth that that Lord who created all things doth also sustaine and preserve them It is a proofe therefore of his providence Of all these Iehovah is the most proper name of God Iehovah Gods most proper name and setteth out most excellencies in God It is never in Scripture attributed to any but to God Some of the other names of God are sometimes attributed to Angels sometimes to men as a a a Gen. 19. 2. 24. 9. Adonai and b b b Psal 82. 1. 85. Elohim But Iehovah never Indeed a moderne c c c Vorstius de Deo Disput 2. de Numin Dei §. 19. Heretique hath lately published the contrary and giveth these instances following of the title Iehovah attributed to creatures 1. This text which we have in hand Exo. 17. 15. where saith he the altar is stiled Iehovah Answ Iehovah simply in it selfe is not attributed to this Altar But a compound word Iehovah-Nissi Iehovah my banner He might to like purpose have alleadged the title which Abraham gave to the place where he was about to sacrifice Isaac which is this Iehovah-jireh Iehovah will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Gen. 22 14. provide And that title which Gideon gave to the Altar which he made to God and called Iehovah shalem Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Iudg. 6 24. peace that is Iehovah is a God of peace or Iehovah will give or hath given peace But all these and other like to these are to no purpose for the point in question there being a great difference betwixt a simple and compound name Besides these titles had not so much respect to the altars and place whereunto they were attributed as to Iehovah himselfe as the very phrases do imply They were only memorials of Iehovahs protection and providence and peace Who can imagine otherwise but that these phrases Iehovah is my banner Iehovah will provide Iehovah is peace have respect to Iehovah himselfe 2. A second instance which he giveth of a creature to which the name Iehovah is attributed is the Arke of the Covenant For proofe whereof he alledgeth Psal 24. 7 8. 47. 5. Answ In neither of those places quoted no nor in either of the Psalms mentioned is any mention or iutimation of the Arke Both the Psalmes are typicall and prophesie of Christ and his joyfull comming So as the title Iehovah in both those places is attributed to Iesus Christ true God true Iehovah 3. The third and last instance is of Angels who he saith are stiled Iehovah And thereof giveth these proofes Gen. 16. 13. 18 13 20 22. 19. 17. Exo. 3. 4. Iudg. 13. 22 23. Ans For Gen. 19. 17. Iehovah is not there mentioned at all For the other places if they be well marked it wil be found that they all speake of the Angell of the Covenant Christ Iesus Thus then it remaineth true that Iehovah is a title proper to God alone Father Sonne and Holy Ghost This one word cōsisting of three sillables especialy such three sillables as they The excellencies of this title Iehovah are set out the unity of the Deity in the Trinity of Persons The three syllables containe the notes of all times The f f f ◠Ie first the time to come The g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ho second the time present The h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vah third the time past Thus this title given to Christ i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1. 4. which is and which was and which is to come is an expresse interpretation of Iehovah It consisteth onely of k k k Literae quiescentes letters of rest as the Hebrewes call them to shew that there is no rest till we come to Iehovah and that in him we may safely and securely rest It is observable that Iehovah is not mentioned till God had finished all his works and rested Then immediately is it expressed Namely in Gen. 2. 4. That is the first place wherein Iehovah is expressed It is ever simply used It never hath any l l l Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Demonstrativa demonstrative note before it as This Iehovah that Iehovah nor any m m m Vt pronomina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affixe or pronoune after it which in English goeth before as my Iehovah thy Iehovah his Iehovah nor is it used in * * * In regimine government as Iehovah of Israel Iehovah of the Iewes Iehovah of the Gentiles If at any time it have relation to any peculiar persons another title is added to it thus a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 3. 15. Iehovah the God of your fathers Nor is it declined nor hath it the plurall number as other names of God We heard before that Iehovah sets out Gods eternity and selfe-existency 1. His eternity in that it containes all times future present and past In relation hereunto saith the Prophet n n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 63. 16. Thy name is from everlasting or for ever 2. Iehovah sets out also Gods selfe-existency For it commeth from a o o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root that signifieth to be And where God had declared this to be his name p p p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 3. 14. I am that I am and againe I am which phrases do apparently imply his being of himselfe from whom all others receive their being and are preserved these are interpretations of Iehovah And thereupon having thus expresly set out the meaning thereof he addeth in the q q q Exo. 3. 15. next verse Iehovah the God of your Fathers hath sent c. As if more distinctly he had said whereas I thus stiled my selfe I am that I am and I am know that it is I Iehovah that Am that I am And this I am that I am and I am sets out the meaning of my name Iehovah 3. Iehovah declares the immutability of God For it containes all times Now to have beene without limitation of any beginning to be namely the same in all times to be to
mercies is kept fresh thereby men are the more and oftner provoked to praise God for them Yea thus Gods mercies manifested in one age are propagated to many ages whereby many ages have matter of praising God ministred unto them yea and of believing in God and of hoping for like mercies from him For God is the Lord that changeth not These Mal. 3. 6. memorials therefore giving evidence of what God hath beene able and willing to do they give cause to hope for like mercies on like occasions So as such memorials are honourable to God and profitable to present and future ages Take notice herof O ye Saints to whom the Lord vouchsafeth such mercies as are worthy to be had in everlasting remembrance let them not slip out of your minds Where publique memorials of them are wanting let private Christians make the best private memorials of them that they can §. 77. Of ascribing the glory of deliverances to God IIII. * * * See §. 71. THe glory of deliverances is to be ascribed to God a a a Gen. 33 20. The altar which Iacob built and the name which he gave to it implied as much as the altar which Moses here built and the name which he gave to it For God having delivered him as from many other dangers so in particular from that revenge which his brother Esan intended against him b b b Gen 33. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he nameth the altar which he built El-Elohe Israel the God the God of Israel Yea c c c Gen 35. 1. God himselfe commanded Iacob for this very end to build an altar to him which he did and d d d 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the name of the place El Bethel the God of the house of God The name which Abraham gave to the mount where Isaac being bound upon the altar to be sacrificed was delivered tended to the same end even to testifie that God was the deliverer The name was this e e e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah jireh The Lord will see So did f f f Gen. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this name Beer lahai-roi The well of him that liveth and seeth me which Hagar gave to that well of water which the Angell shewed her when she and her sonne was ready to perish for want of water and that which g g g Gen. 32. 30. Iacob gave to the place where he prevailed with the Angell which was Peniel The face of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of that name he rendreth this reason I have seene God face to face and my life is preserved Many other such titles are noted in Scripture wherein the name of God is expressed to shew that they ascribed their deliverances to God But more expresly is this proved by those hymnes which after deliverances were penned wherein God is acknowledged to have given deliverance as those which h h h Exo. 15. 1. Moses i i i Iudg 5. 1. Deborah k k k 2 Sam. 22. 1. David l l l Isa 38. 9. Hezekiah and others set forth To shew that these patterns are a president for others We have expresse precepts to enforce the same Where David reckoned up many deliverances which God gave to his people he inferreth these exhortations m m m 1 Chro. 16. 23 28. Sing unto the Lord all the earth shew forth from day to day his salvation Give unto the Lord ye kindreds of the people give unto the Lord glory and strength And againe n n n Psal 68. 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ Dei lib. 5. cap. 22. Ascribe ye strength unto the Lord that is acknowledge that that strength which you have to withstand and overcome your enemies is given you of God and give him the glory of it Whatsoever the meanes be that are used by men it is God that giveth deliverances Psal 18. 50. He weakneth the power of enemies he infatuateth their counsels he disappointeth their plots He gives wisdome strength courage and successe to his people It is therefore most just and equall and that which is but due that the glory of that which God giveth be given to him Kingdomes and Nations Kings and Generals Cities and See The Saints Sacrifice on Psal 116. § 78 See also in The Whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 59 c. other Societies Souldiers and all sorts of people yea private and particular persons all and every of you take you notice of the deliverances you have from enemies and from other dangers and damages take notice withall of the author and giver of them answerably let your hearts be so affected therewith that you may be provoked to give the glory to whom it is due You have the profit and benefit of deliverances shall not he that giveth them have the praise and glory of them As Iehovah was in the title of the memoriall here made by Moses so let the Lord be in your mind and in your tongue so oft as you have occasion to think or speak of the deliverances which God giveth you that as he here saith The Lord my banner so you may say The Lord my rocke and Psal 18. 2. my fortresse and my deliverer c. §. 78. Of the mind and method of the sixteenth Verse EXOD. XVII XVI For he said Because the Lord hath sworne that the Lord will have warre with Amalek from generation to generation THis verse may be taken as a reason of that which went before as the causall particle FOR prefixed before it by our English and sundry other Translators sheweth The reason is taken from Gods implacable wrath against Amalek Because God was inalterably resolved utterly to destroy Amalek therefore was there a memoriall of this first beginning to subdue them that by this memoriall succeeding ages might be encouraged to war against Amalek as occasion should be offered in assurance of victory The Hebrew hath an ordinary copulative particle a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND and he said But that copulative is oft used for a causall conjunction Besides there is a proper causall conjunction in the beginning of the next clause b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BECAVSE This must needs have reference to that which goeth before as if he had said A memoriall of this victory is made because the Lord is resolved to destroy Amalek The phrase whereby Gods resolution is expressed word for word is this The hand upon the throne of the Lord. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus super solium Domini Or Manum super solium Dominus The Lords hand upon the throne This is a forme or a rite of swearing As among us for ordinary persons to lay their hand upon a booke for noble men to lay their hand upon their breast
for a King to lay his hand upon his Throne Sometimes the lifting up of the hand implieth an oath as where Abraham saith I have lift up my hand to the Lord. Gen. 14. 22. Thus the Lord expresseth his oath e e e Deut. 32. 40. I have lift up my hand to heaven and here as spoken of a King it is said The Lords hand upon the throne The word translated f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VPON doth oft signifie AGAINST as where it is said g g g Psal 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They tooke counsell together against the Lord and against his annointed Hereupon h h h Quia manus Hamaleki fuit contra solâ—um Iah bellum Iehovae in Hamalekum c. Iun. some apply this phrase to Amalek as if the name Amalek being supplied it were thus read Because the hand of Amalek is against the throne of the Lord the Lord will have warre with Amalek c. Thus they make the former part of this verse a reason of the latter This is a good congruous sense and true in the substance of it but not altogether so agreeable to the Hebrew words as the other of Gods oath Ob. The name of the Lord is twice expressed thus The Lord hath sworne that the Lord c. Answ That is an Hebrew phrase oft used and that to set forth the distinction of persons as where it is said The Si quis illud Pluit Dominus à Domino non de Patre Filio accipit sed cundem à scipso depluisse dicit anathema sit Socrat. Hist Eccles l. 2. c. 3. Lord rained from the Lord Gen. 19. 24 that is God the Sonne rained from God the Father The primitive Church was so confident in this exposition of that text as they pronounced anathema against such as tooke it otherwise Among other anathemaes annexed to the Nicene Creed this is one If any doth not take this THE LORD rained FROM THE LORD of the Father and the Sonne but saith that the same rained from himselfe let him be anathema The matter or thing sworne is thus expressed k k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War shall be to the Lordwith Amalek The sense whereof is well given in this English phrase The Lord shall have warre with Amalek The Lord is said to do that which by his appointment and direction his people did The warre here mentioned was an effect of an irreconciliable enmity and a meanes of that which was before mentioned an utter putting out of the Vers 14. remembrance of Amalek which because it was not at once done but by degrees time after time he addeth this phrase m m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from generation to generation even till they should be utterly destroyed In Summe this verse setteth out Gods irreconciliable enmity against malicious enemies of his Church Herenote 1. The inference For said he because 2. The Substance In the Substance we have 1. The Persons betwixt whom the enmity is The Lord. Amalek 2. The Manner of Expressing Executing that enmity It is expressed by a forme of oath The Lord hath sworne In the execution thereof is set downe 1. The instrumentall means thereof warre 2. The continuance therein from generation to generation The particulars afford six usefull instructions I. What God reveales to be inviolably determined must by man be heedfully remembred Because God had sworne to extirpate 1. The Inference Amalek Moses makes a memoriall thereof II. Mans wickednesse forceth God to sweare vengeance 2. The manner of expressing Gods enmity For so much doth this metaphor of Gods laying his hand upon his Throne import III. God undertakes his Churches quarrell For it is said The LORD will have warre 3 One of the parties betwixt whom the enmity is IIII. They are malicious and implacable enemies against whom Gods wrath is implacable Such were they who are comprised under this word Amalek 4. The other party V. Warre is a means of utter ruine For to put out the remembrance of Amalek warre is here threatned 5. The means of executing vengeance VI. Divine vengeance may continue age after age For here warre is threatned to continue from generation to generation 6. The continuance §. 79. Of remembring Gods unalterable resolution I. * * * See §. 76. VVHat God reveales to be inviolably determined must by man be heedfully remembred The Lord having caused his servant Iohn to reveale things which a a a Rev. 1. 1 3. must in future times come to passe to shew that men ought to be carefull in remembring them he pronounceth him blessed that readeth and heareth that prophesie The Lord that determineth all things to fall out according to the counsell of his owne will determineth also means for accomplishing the same Now by a heedfull remembrance of the things determined being by God revealed as in time we observe meanes for executing that which we know to be determined we may be instruments in accomplishing the good pleasure of the Lord which we can not so well do if the thing it selfe be out of mind and memory For this very end were there memorials of this purpose of God against Amalek that by remembrance of that purpose as occasions in time to come were offered they might do what in them lay to root out Amalek It behooveth us on this ground well to observe what parts of Gods irreversible counsell are now under the Gospell revealed and to keepe them well in memory To instance this in some particulars these following are as inviolably set downe as this of Amalek 1. b b b 2 Thess 2. 8. The destruction of that great adversary of the Christian Church Antichrist whom the Lord shall consume And c c c Rev. 17. 26 27 there are certaine Kings into whose heart God hath put to fulfill his will which is to hate the whore to make her desolate and naked and to eat her flesh and to burne her with fire 2. The calling of the Iewes For beside the many prophesies of those ancient Prophets that were before Christ d d d Rom. 11. 25. 26 Saint Paul expresly revealeth the determined counsell of God concerning this point whereof he would not have Christians to be ignorant 3. A bringing in of e e e Rom. 11. 25. A fulnesse of the Gentiles at which time the many differences which are now betwixt Christian Churches shal be taken away and a farre better union betwixt nations even in matters of religion established Among other meanes of remembring these whereof f f f §. 66. before we ought oft to call upon God for the accomplishment of them and that because they are absolutely promised §. 80. Of Gods swearing vengeance II. * * * See §. 76. MAns wickednesse forceth God to sweare vengeance Hereunto a a a Psal 95. 11. Num. 14.
21 c the Israelites in the wildernesse provoked God and b b b 1 Sam. 3. 14. the house of Elie and c c c Ier. 22. 24. Ieconiah and d d d Ezek. 17. 16. Zedekiah and e e e Am. 6. 8. the ten Tribes that revolted from the house of David and f f f Ezek. 5. 11. the children of Iudah while they lived in their land and g g g Ier. 44. 26. after they were gone into Egypt and h h h 46.18 the Egyptians and i i i Zeph. 2. 9. the Moabites and Ammonites and k k k Isa 14. 24. the Assyrians and Babylonians and sundry Non ideò Deus jurat quod fide credentis indigeat c. Deus cum loquitur fidelis est cujus sermo sacramentum est Non enim propter sacramentum fidelis omnipotens Deus sed propter Deum etiam fidele sacramentum est Amb. de Cain Abel l. 1. c. 10. Quia illud verius solemus credere quod jurejurando firmatur ne nostra claudicet fides jurare describitur Deus Amb. loc citat other as well as these Amalakites mentioned in this text What may be the reason that the Lord should sweare Is it not enough for him to threaten Surely in regard of himselfe and his owne divine properties it is enough God doth not sweare because he needs credit Every word of God is true and faithfull and it is as an oth For God is not faithfull by reason of his oth but by reason of God his oth is true and stable For he is able to make good every word that cometh out of his mouth al in heaven and earth cannot hinder the execution therof and in this kind when by his word his truth is engaged he wil without failing do what he is able to do The reason therefore of Gods oath resteth on man who is prone to make sleight account of Gods word who hath a stiffe necke an hard heart an obstinate spirit Wherefore to terrifie him the more the Lord by oath bindeth himself to take vengeance As on the contrary Because we are wont to believe more stedfastly that which is confirmed by an oath that our faith should not waver God is said to sweare So as the Lord in tender respect to the weaknesse of his children who by reason of the flesh in them are prone to make question of Gods promises doth bind them with his oath as he did to l l l Isa 54. 9. Noah to m m m Gen. 22 16. Abraham to the n n n Exo 13. 5. other Patriarchs to o o o Psal 89. 3. David and to other Saints so by reason of the wickeds incredulous disposition God binds his threatnings with his oath 1. This gives evidence of the corruption of nature which Mans slownes to beleeve is so possessed with infidelity as more then ordinary means must be used to worke our hearts to give credit to that which ought upon the least intimation to be with all reverence Sihominibus affirmantibus se vera dicere etiamsi non addant sermoni juramentum credere solemus quis adeò furiosus esse potest ut non credat Conditori omnium rerum praesertim iuramento interposito Theodor Dialog 1. believed God is the Lord God of truth Psal 31. 5. He can not lie Tit. 1. 2. It is impossible that he should Heb. 6. 18 His bare word is more then all other arguments or inducements whatsoever can be used to worke faith Yet is it by corrupt man little regarded If we use to believe men when they avouch that they tell truth who can be so mad as not to believe the Maker of all things especially when he interposeth his oath O the infidelity of mans heart to God ward Must God be put to his oath and forced to sweare What matter of humiliation doth this minister unto us 2. Much terrour must this needs minister to such as Gods oath for vengeance terrour provoke God thus to ratifie vengeance against them There can bee no hope for such to escape For by an oath he that sweares binds himselfe to that which Quibus juravi in jrâ meâ Magnus terror Aug. Enar. in Psal 94. he sweares to doe The bonds of an oath are such as these 1. A calling of one to witnesse for that which is spoken Instance this forme of oath used by the Apostle s s s 2 Cor. 1. 23. I call God Bonds of an oath for a record upon my soule 2. An appointing of one to be a Iudge of what is said which this phrase t t t Gal. 1. 20. before God I lie not importeth 3. A making of one to be an avenger if that which is sworne be not so So did she that thus swore u u u Ruth 1. 17. The Lord do so to me and more also if ought but death part thee and me 4. A pawning of somthing for the truth of that which is sworne Hee pawned the life of his Soveraigne who thus swore x x x Gen. 42. 15. By the life of Pharaoh ye shall not goe hence c. 5. An imprecating of some evill to ones selfe if it be not as he sweares as y y y Num. 5. 20. that forme of oath which by the law is prescribed to a woman suspected of uncleanenesse By all these bonds doth God in his oath binde himselfe For z Having no greater to sweare by makes himselfe witnesse judge and avenger of what he sweareth a a a Heb. 6. 13. He swore by himselfe The things also which he pawnes are most precious to him as his b b b Ier. 51. 14. Soule his c c c 44. 26. Name his d d d Am 8. 7. Excellency his e e e Psal 8. 35. Holinesse his f f f Isa 62. 8. Right Hand and Strong Arme and here his g g g Exo 17. 16. Throne Yea he doth also by way of h h h Psal 95. 11. Imprecation bind himselfe but so as the thing imprecated is never exprest By the way note that in all the formes of Gods oath he hath relation onely to himselfe whereby is evicted that Iurat per semetipsum ut vel juranti Deo credas alium Deum omnino non esse Tertul advers Marcion lib. 2. there is none above him none equall to him no God but he Can any now imagine that that whereunto God so binds himself shall not be performed Or that any can free themselves from his wrath when he is provoked to sweare vengeance O ye that thus far provoke the great Lord of heaven and earth tremble and quake at his oath Shall such a Lyon roare and the beasts not tremble The Kings wrath Loqui Dominum magnum est Quanto magis jurare Deum Iurantem hominem debes timere ne propter ju rationem faciat quod contra
Scope whereat the Holy Ghost aimeth in this Chapter thereby you may discerne that the forenamed point The Dignity of Chivalry is not violently wrested but properly ariseth out of my Text. The Summe of this Chapter is A Declaration of the Magnificence of Salomon Among other evidences thereof this is one that his native Subjects Children of Israel THEY were MEN of WARRE The originall expresseth none but words of weight Circumstantiall words which are as bonds to knit word to word it leaveth to be understood There are therefore three onely words in the originall all which set out the Dignity of Chivalry and that by the Persons their Property and Part whereunto they were put The parts of the Text. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY noteth out Singular Persons The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN a Speciall Property The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WARRE a Select imployment THEY were MEN of WARRE §. 2. Of such as are fit or unfit for warre IN the two verses before my Text it is said that there were left of the Hittites and the Amorites and the Perizites and the Hivites and the Iebusites who were not of Israel 2 Chro. 8. 7 8. and that being left they were so brought under as Salomon made them to pay tribute They might therefore have beene put to any office or worke that the King would yet were not THEY MEN of WARRE They were too meane and unmeet persons for a function so high and honourable On Who not fit for Warre the contrary in the words immediately before my Text it is said Of the children of Israel did Salomon make no servants for his worke They being men of better note and name were 2 Chron. 8. 9. reserved for a more honourable imployment which my Text thus expresseth THEY were MEN of WARRE which words are inferred on the former by way of opposition with this adversative Particle BVT They were no servants for worke BVT THEY were MEN of WARRE As the meaner and baser sort were made servants for worke so Who fit for Warre the better and excellenter sort were made Souldiers for War THEY were MEN of WARRE Nor Hittites nor Amorites nor Perizites nor Hivites nor Iebusites BVT Israelites THEY were MEN of WARRE No Slaves no Captives no Aliens no Forrainers but Free-men Free-borne Native Subjects Naturall Citizens THEY were MEN of WARRE Thus this relative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY as here it is used is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an excellency as importing some eminency of the Persons here meant This choice then of Persons maketh much to the Dignity of Chivalry §. 3. Of the property of men of Warre 2. AS there was choice made of persons in regard of their outward priviledge Israelites Natives Citizens Elegit Deus ex fortissimis Israel ad bella dectissimos Bern. ad Mil. Temp. cap 4. so also in regard of their inward property For the second word of my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN though it be oft used for mortal men subject to many miseries yet is it also put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valorous men and attributed to those choice men which were taken out of the twelve severall Tribes of Israel and sent to spie the Land of Canaan Yea this very word Numb 13. 2 3. is twice used in that exhortation which the Philistims use to encourage one another when they heard that the Arke of the LORD was brought into the host of the Israelites and it is used to set out valour and courage in men For thus word for word it may be translated Be men some translate it thus Play the MEN Others thus Quit you 1 Sam. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estote viri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—is viri like MEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of a letter are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of place and power Commanders Captaines Thus the MEN here meant may be distinguished from the vulgar common sort of men The Hebrews put such a difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecians doe betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines betwixt Vir and Homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth such an one as hath in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire Life and Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the earth Vir by the Latines is so called of vertue and prowesse but homo ab humo as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth In Greeke they most properly are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod in Polym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtuous valorous magnanimous but all of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our English is herein penurious it wanteth fit words to expresse this difference We call all whether mighty or meane Men yet sometimes this word MEN in our tongue hath his Emphasis as in these and such like phrases They have played the MEN. They have shewed themselves MEN. They are MEN indeed Thus in the English translation of the Scripture it is used I Cor. 16. 13. Quit you like MEN. And 2 Sam. 10. 12. Let us play the MEN. That the word here in my Text is so to be taken is evident by comparing this with like places Those valiant men that came out of sundry Tribes to David in Hebron to turne the kingdome of Saul to him of whose courage 1 Chron. 12. 23. and Prowesse much is spoken are stiled with the words here in my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre 38. Iocl 27. 3. 9. 2 Chro. 17. 13. The Prophet Ioel applieth these two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty Men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre to the same persons Where the magnificence of Iehosaphat is set out as Salomons magnificence is here set out in Ierusalem there are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Warre and by way of exposition they are further stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty men of valour They were therefore choice Men of courage Men of valour that are here meant in my Text so as their Property doth further set out the Dignity of Chivalry In that though Natives onely and Israelites were deputed to the imployment here mentioned yet not all sorts of Natives and Israelites but such as were well reputed of for virtue and valour and fit for their imployment §. 4. Of preparation for war under a Prince of Peace 3. THese Natives of name select Subjects Men of mighty minds to what imployment were they appointed Even to Warre They were men of WARRE What need might there then be thought to be of Men of Warre Had all the Nations round about proclaimed Warre against Israel as in Ioshuas time Or was Warre within their Ios 9. 1 2. gates as before Deborahs daies Or were their enemies Iudg 5. 8.