generall inference thereupon So that we we Christians that live so many yeares after Ioshuaes time we may boldly say the Lord is my helper I will not feare c. Heb. 13. 5 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei quibus regitur administratur totus hic mundus non obstupescit obruiturque miraculis Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit dorsum ponimus ad artificem qui fecit Ibid. works of God to be done for us that of old were done for others yet the generals we may and ought to believe that that God which provided for and delivered of old such as trusted in him is still able and willing to provide for and deliver such as now trust in him These generals expect from God As for the means and manner of doing it referre them to his wisdome He ever remaineth the same God as in his power so in his will affection and compassion towards such as trust in him He can by sundry means bring things to the same issue If thorowly and advisedly the usuall works of God were considered even those whereby the whole world is ruled and governed who would not be astonished even as at miracles and by the miraculousnesse of them be strengthened in faith But many turning their faces to the works that are done turne their backes to him that did them Whence it comes to passe that neither God hath the glory which belongs to him nor man that profit which otherwise he might reape from the works of God Gather now ye that trust in the Lord gather what evidences Observe Gods former works ye can by Gods former works of his power and will Oft meditate thereon plead them in prayer before God In your catalogue of Gods former works be sure you leave not out such as are done in your daies and to your selves in particular whereof upon experimentall evidence you may say to God marvellous are thy works and that my soule knoweth Psal 139. 14. right well The works which were brought to Moses his mind by holding up this rod were such as were done in his daies before his eyes by his ministry Such works as are done in our daies and to our selves make the deepest impression and have the most effectuall and mighty operation Such were they whereby Iacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith Though we have not such a visible signe of Gods former works as this rod was which Moses held up yet we have as good and sure staies for our faith to rest upon For we have Gods works recorded in Gods Word a Word of truth And we may say as the Psalmist doth We have heard with our eares O God our fathers have told us Psal 44. 1. what works thou diddest in their daies in the times of old And God hath in our dayes and before our eyes done such works as give us sufficient ground to trust in him We have memories to retaine them We have minds to meditate on them We may if we will register and record them What could Moses his rod do more then al these Though we want that externall signe yet we have the substance And by a right use of what we have our faith in God may be strengthened as Moses was by the use of this rod. Ruminate therfore on Gods bringing in the Gospell in King Henry the 8 daies On establishing it in King Edward the 6 daies On the courage comfort and constancy that he gave to Martyrs in Queene Maries daies On the restoring of the Gospell in blessed Queene Elizabeths daies On the many victories then given especially in 88. On the many deliverances from Papists treasons especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God and thereby shalt thou find much vigour infused into thy faith Withall well note the promises of God For this rod which Moses tooke up to the hill was a signe of Gods promise Take this rod in thine hand saith God wherewith Exo. 4. 17. thou shalt do signes Gods promises are the most proper ground-worke of faith as I have * * * The whole Armour of God on Eph. 6 16. Treat 2. Part. 6 § 71 c. elswhere shewed §. 34. Of the benefit of a perswasion of others prayers VIII * * * See §. 26. PErswasion of others prayers addeth much courage in dangerous imployments This was one reason why a a a Num. 10. 9. God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people that by that signe his people might be assured of the Priests prayers and be thereby the more encouraged b b b 2 Chro. 13. 14 Thus were the people in Abijahs time much encouraged This questionlesse was the reason why c c c Iudg. 4. 8. Barak was so importunate to have Deborah go with him to the warre Her sex might make him thinke that she was not fit to lead an army or to fight But he knowing her to be a Prophetesse did also know that her prayers would be availeable with the Lord and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them Did not this perswasion encourage him who speaking of his troubles said d d d Phil. 1. 19. I know that this shall turne to my salvation thorow your prayer Gods people being acquainted with Gods Word thereby know that God is the fountaine of all blessing and that prayer is the means of receiving all needfull blessing from him and that the prayers of others are availeable with God Muliùm valent preces in communi multorum Hier. Commēt in Rom. 15. as well as their owne and that when others prayers are joyned with theirs they are so much the more powerfull How can they then but be the more incouraged by their perswasion of others prayers for them Of craving others prayers See The whole Armour of God on Eph. 6. 19. Treat 3 §. 137. Good cause there is for this very cause when any go about any weighty difficult or dangerous worke or when they are in any dangers or feares to crave the prayers of such as they count faithfull as e e e 2 King 19. 4. Hezekiah did of Isayah And for them of whom this duty is desired by solemne promise to bind themselves to do it as f f f 1 Sam. 12. 23. Samuel did that so they who desire it may have the more cause to believe that it shall be performed And if the worke enterprised be publique meet it is that a fast be proclaimed and publique prayers enjoyned for their good successe By these publique prayers more notice may be taken of the many prayers that by many persons are
best Saints on earth they oft provoke his wrath as p Exo. 4. 14. Deut. 3. 26. Mases did against whom the anger of the Lord is said to be kindled This anger is as a Fathers compassion Of this it is said q Psal 103. 9. Cum iratus suerit m sericordiae recordabitur Immò verò ipsa indignatio non aliundè quam de misericordia est Bern. de verb. Hab. Serm. He will not keepe it for ever This anger ariseth from his mercy 2. By reason of their rebellious disposition others do so farre incense his wrath as it proves implacable Against such saith the Lord r 2 King 22. 17 My wrath shal be kindled and shall not be quenched s Psal 21. 9. Dominum ctiam bonis suis servis succensintem intelligi datur Aug Quaest super Ios lib. 6 The Lord will swallow up such in his wrath This anger is as the passion of a Iudge From all these premisses this conclusion followeth Wrath may come from God He may be provoked thereto and that by all sorts Saints and others as hath beene shewed before Scarce any other thing is more frequently attributed to God then anger Not by reason of any forwardnesse in him to anger For t Ion 42. The Lord is slow to anger u Exo. 34. 6. Long-suffering x Neh. 9 17. Ready to pardon and when he hath threatned or begun to inflict judgement he is soone brought to y Ion. 4. 2. 2 Sam. 24. 16. repent him of the evill But by reason of mans provoking disposition By sinne whereunto men are exceedingly addicted Gods wrath is kindled by aggravation of sinne the fire of Gods wrath is inflamed and by obstinate continuance the rein and impenitenty that flame becomes unquenchable Now sinne being contrary to the righteousnesse of his will his justice his truth his wisdome and other like Divine excellencies will not suffer the fire of his wrath to lie alwayes smothered but rather stirre him up to send it out against Sublimitas ineffabilis ut hominibus congruat humanis sonis significanda est Aug contr Adimat cap. 13. sinners to scorch them to burne them to consume them if at least they repent not Thus an ineffable sublimity that it may be the more agreeable to man is to be set out by words appertaining to man §. 43. Of the lawfulnesse of anger 1. THis great instance of Gods being angry gives an evident demonstration of the lawfulnesse of anger Nobis hominibus concessum est ut ad indignae alicujus rei faciem moveamur tranquillitatemque mē t is velut lenis quaedam aura conturbet c. Hier. Comment l. 2. in Eph. 4. For nothing simply sinfull and unlawfull is attributed to God Our Saviour who tooke upon him our nature was free from all sinne a 2 Cor. 5. 21. He knew no sinne He knew himselfe better then any other could Had he had any sinne he must needs have knowne it But he was b 1 Pet. 1. 19. A Lambe without blemish and without spot c Heb. 7. 26. Holy harmlesse undefiled separate from sinners yet d Mar. 35 was he angry So were sundry Saints on just occasions noted to be angry yet not blamed as e Numb 16. 150 Moses f 2 Sam. 13. 21. David g Neh. 5. 6. Nehemiah and others Anger is one of the affections Affections in themselves are no more evill then understanding will memory and other faculties of the soule Ob. They are all of them by naturall corruption perverted and polluted Answ 1. We may distinguish betwixt the essence of the How anger is good soule with the faculties thereof and the corruption of them which is accidentall Thus the essence is good though the accident be evill 2. That which is corrupted may be renewed Thus anger and other affections are accounted good and lawfull by vertue of the Spirits renewing them 2. Ob. k Gal. 5 20. The Apostle reckoneth wrath among the fruits of the flesh and l Col. 3. 8. How anger accounted evill exhorteth to put it away Answ He meaneth wrath and anger as perverted and corrupted m Eph. 4. 26. In another place he implieth that a man may be angry and yet not sinne Quest Why then is wrath put into the catalogue of such things as are simply evill as n Col 3. 8. wrath anger maliciousnesse n Gal. 5. 19 20. idolatry adultery witch-craft c. Answ Because it is a violent passion and by man though regenerate very hardly kept in compasse Moses a Ira est irrationalis impetus canis impudens Chrys ad Pop. Hom 30. Num. 12. 3. man in a great measure regenerate yea and very meeke above all the men which were upon the face of the earth yet being on a great cause angry so exceeded therein as he little regarded the Tables wherin God with his own hand had written the Morall Law but o Exo. 32. 19. threw them out of his hands and brake them So p Act. 15 39. Paul and Barnabas men endewed with extraordinary spirits yet being stirred with anger grew so hot as They departed asunder one from the other The corrupt flesh ever abides even in the best Saints so long as they abide in this corruptible flesh and though they be regenerate yet much corruption lieth as dreggs at the bottome Hence is it that if that person in whom the sweet liquour of the sanctifying Spirit aboundeth be moved in his passions as sweet water in a glasse having dreggs being shaken corruption will arise and taint that passion Quest. By what meanes especially is wrath perverted How is anger perverted and made evill Ans By the same that all other affections are perverted which are generally two 1. Mis-placing them 2. Mis-ordering them Anger is mis-placed when it is set upon a wrong object namely upon that which is good and praise-worthy For anger is one of the disliking affections the object whereof ought to be evill Evill is to be feared and hated and grieved for and at evill we ought to be angry Cain was angry at Gods accepting his brothers sacrifice and Saul at the just praises given to David Their anger therefore by reason of Si mihi irascatur Deus num illi ego similiter redirascar Non utique sed pavebo sed contremiscam sed veniam deprecabor Ber. super Cant. Serm. 83. mis-placing it was evill But most evilly mis-applied is their anger which is cast on God Herein Ionah much failed Ion. 4. 4 9. But Cain much more Gen. 4. 5. If God be angry with me shall I againe be angry with him In no wise but I will rather feare and tremble and crave pardon of him Anger is mis-ordered when it is unadvisedly or immeasurably moved Our Lord saith that s Mat. 5. 22. he that is angry with his brother without cause or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
schismaticall and prophane persons loathed Superstitious persons wish for Queene Maries dayes againe Schismatiques wish there had beene no reformation unlesse it had beene better The prophane cry out of too much preaching 5. For Magistrates abusing their authority all the complaints 5. Magistrates abuses of the Prophets may too justly be taken up against many of ours if at least this were a fit place to make complaints of their bribe-taking perverting justice oppressing the innocent using their power to their owne turnes c. 6. For Ministers perverting their function many among 6. Ministers faults us exceed the false prophets among the Iewes None greater discouragers of the upright None greater animaters of the prophane The greatest zeale which they use to shew is in their bitter invectives against such as make most conscience of sinne They are too great companions with the baseer and lewder sort 7. For trampling upon such as are fallen so inhumane are 7. In humanity Am 6. 6. many as they do not onely stretch themselves upon their beds and drinke wine in bowles while their brethren â—e groaning under sore afflictions or like the Priest and Levite passe by without succouring such as are not able to helpe themselves Luk. 10 31 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 8 but like Iobs friends charge them with hypocrisie or like the Iewes account them the greatest sinners or as Shemei raile on them and so give them instead of a cup of consolation vinegar and gall to drinke 8. For conspiracy and consent in sin when was there more 8. Conspiracy then among us Great ones meane ones old young male female Magistrates subjects Ministers people rich poore masters servants all of one mind to disgrace integrity and to countenance impiety and iniquity Insomuch as the Prophets complaint is too truly verified among us Isa 59. 15. He that refraineth from evill maketh himselfe a prey 9. For obstinacy in sinne who can open his mouth wide 9. Obstinacy enough against mens stubbornenesse They are impudent and stiffe-necked They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed They bid a kind of defiance to God himselfe As they abuse his mercies so they despise his judgements What swearer what blasphemer what drunkard what adulterer what fornicatour what oppressour what extortioner what usurer what deceiver is reformed by this Plague So obstinate are people as God had need to make the faces of his Ministers strong against their foreheads Ezek. 3 8 9. 10. For Infidelity we Ministers have too great cause to cry out Who hath believed our report Were not this sinne 10. Infidelity Isa 53. 1. so fast fixed in mens hearts as it is much more comfort would be received from the Ministry of the Gospell and much better obedience yeelded thereto The Apostle giveth this reason of the small profit that was reaped by the Gospell It was not mixed with faith in them that heard it True faith hath a double worke where it is kindly wrought Heb 4 2. Faiths double worke 1. In generall it perswadeth the heart of the truth of Gods Word 2. In particular it brings the heart to apply that truth to it selfe as a truth which concernes him The small profit that many reape by Gods Word the little use that they make thereof sheweth how infidelity beareth sway in them Thus it commeth to passe that they are like the children in the market that neither danced to them that piped nor lamented with them that mourned Nor promises nor Mat 11. 16 17. threatnings nor mercies nor judgements worke upon them 11. For impenitency It cannot be denied but that many yea most are so setled on their sins as they hate to be reformed 11. Impenitency Where are true fruits of repentance to be found Where shame where sorrow for sin Where turning from sin Men rather grow worse and worse Gods judgments harden their Tantam nactus Pharao lengani mitateÌ„ extremaâ— de omnibus dedit poenas Chrys ad Pop. Hom. 46. hearts as they did the heart of Pharaoh But he paid thorowly for abuse of so much patience If by any occasion their consciences be any whit rub'd and they brought thorow feare and anguish to promise amendment they quickly shew that no true repentance was wrought in them But it is hapned unto them according to the true proverbe The dog is turned to his 2 Pet. 2. 22. owne vomit againe and the sow that was washed to her wallowing in the mire 12. For Apostasie if first we consider inward apostasie 12. Apostasie Inward which is b Rev. 2. 4 5. 2 Thes 2. 10. 11. a decaying inwardly in former love of truth too great and just cause of complaining is given Many have left their first love and become c Rev. 3. 16. Outward Apostasie lukewarme as the Laodiceans Thus a ready way is made to outward apostasie which is an open renouncing of the very profession of true Religion as this whole land did in Queene Maries raigne It is much to be feared that if a like occasion should be given a like apostasie would follow If these and other like provocations of Gods wrath among us be duly weighed we shall see cause enough to confesse that Gods wrath is justly gone out against us and that we have deservedly pulled this Plague upon our owne pates It remaines therefore that we thorowly humble our selves that we lay open our soares before our mercifull God that we faithfully promise amendment that we give evidence of the intire purpose of our heart in promising by an answerable performance But above all for the present that we crave mercy and pardon of God thorow Iesus Christ that he may offer up his sweet incense to pacifie his Father and cause his destroying Angell to stay his hand §. 47. Of the kind of plague here meant THe Effect of the fore-mentioned wrath that came from the Lord is thus expressed THE PLAGVE IS BEGVN The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a generall word that signifieth any heavy stroake of God The roote whence it is derived signifieth to strike a Exo. 21. 35. It is applied to an oxes striking or pushing to death so to other like strikings but most commonly to Gods striking of wicked men with some extraordinary judgement As where David said of Saul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him meaning so as to destroy him This word is c Exo. 8. 2. 12. 23. 12. 27. Ios 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves Yea such a word as d Exo. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians called plagues The word PLAGVE in our vulgar acception
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to
6 7. Moses Ioshua and the Israelites under them to make warre against them By warre was b b b 2 King 17. 6. Samaria and c c c 25. 9. Ierusalem ruined So was the spacious and populous city of Troy It was made as an open field The foure great Monarchs Iamseges est ubi Troia fuit Ovid. in Epist Penel. ad Vliss of the world that made many places in the world desolate did what they did in that kind by warre Experience of all ages gives too evident proofe of the truth hereof Warres ordered by God are the instruments of his wrath and justice against impenitent people in justice therefore they cause utter ruine in such causes As for men that delight in warre they are commonly cruell and mercilesse No marvell then though they where they can utterly destroy all before them Should men now delight in warre True it is that lawfull it is and necessary as hath beene proved * * * §. 13. before But it is mans iniquity that makes it a lawfull remedy and necessary It is directly contrary to comfortable and profitable peace and in that respect stiled d d d Isa 45. 7. evill O take heed of provoking the Lord of hostes least to other lighter judgements he adde this the heaviest externall judgement and so bring us to utter ruine e e e 2 〈…〉 14. Let me not fall into the hand of men By men are warres waged Whence it comes to passe that the evils there of are many and great §. 84. Of the continuance of Gods vengeance VI. * * * Sec §. 76. DIvine vengeance may continue age after age The extent of that vengeance which is denounced in the law giveth evidence hereof for it saith that a a a Exo. 20. 5. 347. Num. 14. 18. The Lord visiteth the sins of the fathers upon the children unto the third and fourth generation This in particular is threatned against b b b Isa 13. 20. Ier. 50 39. Babel that executed much cruelty upon the people of God By a propheticall spirit the c c c Psal 109. 13. Psalmist imprecateth as much against the enemies of Christ 1. d d d Rom. 2. 4. 2 Pet. 3. 9. Gods patience and long suffering is one cause hereof For he doth not utterly destroy and cut off all at once that give him cause so to do to try if by forbearing the extremity of vengeance they or their posterity may be brought to repentance Read Ier. 26. 18 19 c. 2. Gods jealousie and fiery indignation is also a cause of the continuance of vengeance For his wrath is such a lasting fire as if it be once kindled it cannot easily be put out The Law before the fore-named denunciation premiseth this cause * * * Exo. 20. 5. The Lord is a jealous God 3. Mens persisting in their impiety they and their posterity is another cause hereof and that the more immediate and meritorious cause which e e e Ier. 44. 21 22. the Prophet expresly upbraideth to the rebellious generation of the rebellious Iewes The law mentioneth this cause in this clause f f f Exo. 20. 5. Of them that hate me Here have we a ready answer to such as take boldnesse to Eccl. 8. 11. themselves because they behold not the whole wrath of God powred out at once But here they may learne that God can have warre with his enemies generation after generation now slaying some then others and at length all It was above 400 yeares before all Amalek was utterly destroyed yet here by Ioshua were many slaine After this more by g g g Iudg. 6. 33. Gideon yea h h h 10. 17. more also by other Iudges By Saul they were i i i 1 Sam. 14. 48. once and k k k 15. 7. againe smitten and finally by l l l 30. 17. David they were utterly vanquished And whereas many generations after this m m m Est 3. 1. Haman the Agagite who was of this stocke got some head the Lord had warre with him and destroyed n n n 7. 10. him and o o o 9. 10. his posterity Let children of wicked parents and succeeding generations of impious predecessors take heed how they tread in the wicked foot-steps of such as have gone before them especially where there are ensignes displaid of Gods battels against them For in such cases he useth to have warre from generation to generation Be not as your wicked fore-fathers were But cease yet to sin against God that he may cease to warre against you We have worthy presidents hereof in p p p 2 Chro. 29. 6 c. Hezekiah and q q q 34. 20 c. Iosiah Hitherto of such particular observations as arise from the words of this historie Now further in that Warre is here noted to be the means of Gods executing his fierce wrath on an obstinate people it is requisite that the evills of warre be distinctly noted and for aggravation thereof the benefits of peace §. 85. Of the evils of warre 1. FOr warre multitudes of men are gathered and those for the most part lusty stout and strong men In such multitudes it is scarce possible to have none but such as feare God Many many armies there have beene in all ages wherein not one that truly feared God could be found Very few armies have beene heard of whereof the greater Quis finis fructusve secularis huius non dico militiae sed malitiae Bern. ad Mil. Temp. c. 2. Quis ense accingetur non contraria lenitati iustitiae exercet id est dolum asperitatem iniustitiam propria scil negotia praesiorum Tertul. advers Iud. advers Marcion De militum vio lentia lege Chrys Hom. 76. ad Pop. Quovalidior est eo promptior ut inseriorem opprimal Ambr. Offic l. 1. c. 35. Erat ubique iustitium ob bellorum frequentiam Hier in Zac. 8. part have beene men truly religious and men fearing God but rather impious licentious and violent persons Where multitudes of such are assembled together what mischiefes may not be feared 2. For warre men use to be furnished with all kind of deadly weapons and mortall munition whereby souldiers are the more emboldened to all manner of outrages much cruelty is thereby occasioned Hence it comes to passe that men assembled in armies account all that they can come by be it by hooke or crooke right or wrong to be as their owne So as the places thorow which they passe and where they make any stay suffer much prejudice by them Instance the Danites that robbed Michah Iudg. 18. 16. 17 25. This undoubtedly was the cause that moved Iohn the Baptist to warne the souldiers that came to be instructed by him to take heed of doing violence Luke 3. 14. For the more potent men are the more forward they are to oppresse others And