§. 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.
• inflicting.

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.

[Page 2] 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.

[Page 3] 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 congrega­tion, and be­hold the Plague was begun among the people, and he put on incēse and made an attonement for the people.To demonstrate the Efficacy of the foresaid Remedy, it is further related,

• 1. How it was used.
• 2. How, in the use of it, it proved.

The Manner of using it, is

• 1. Generally propounded, And Aaron tooke as Moses commanded.
• 2. Particularly exemplified.

In the particular exemplification are expressed

• 1. The speed made, and ranne into the midst of the congre­gation.
• 2. The reason ratified, and behold the Plague was begun a­mong the people.
• 3. The meanes used, and he put on incense.
• 4. The thing effected, and made an attonement for the people.
• Verse 48. And he stood, betweene the dead and the living, and the Plague was stayed.
  5. The Manner of doing it, And he stood betweene the dead and the living.

The proofe of the efficacy of the foresaid remedy in the use thereof is manifested by the Effect following thereon, And the Plague was stayed.

The determinate expression of the judgement is

• [Page 4]
  Verse 49. Now they that died in the Plague were foureteene thousand and seven hundred, beside them that died about the matter of Korah.
  1. Manifested by the number of those that died of the Plague, 14700.
• 2. Aggravated by relation to a former judgement, (beside them that died) which is described by one of the principall Persons that pulled that judgement on their owne and on the peoples pates, about the matter of Korah.

§. 2. Of the exposition and observations of NVMB. 16. 44.

THis first particle AND, being a copulative, knitteth this upon the former History, as a consequence justly following thereon. Now in the former History the Sinne of the people is laid downe. For after that the Lord had manifested his fierce wrath against Korah, Dathan, and Abiram, with those that tooke part with them, by causing the earth to swallow up some of them alive, and by sending forth a fire to consume other of them, the people that saw these fearefull spectacles of Gods vengeance, were so farre from feare and trembling, as most audaciously, and pre­sumptuously they murmured and gathered themselves toge­ther against Moses and Aaron, as the other, who were be­fore destroyed, had done. Hereby the Lord was provoked to adde, to the former judgements, the Plague here noted in my text. So as they added sinne to sinne: and the Lord ad­ded Sequentium ac­cessione ad majo­rem se contemp­tum, peccatum extollit. Chrys. Hom. 22. ad Pop. judgement to judgement. For their sinne therefore the Lord plagued them. For by the multiplication of sinne, they grew into a greater contempt then before.

The title here given to God, and translated, the LORD, is Gods proper name See the Churches Conquest on Exo. 17. 15. §. 72. Iehovah.

Gods speaking, here mentioned, implieth an extraordinary manifestation of his mind; and that so evidently as a man doth when he speaketh to another, and thereby declareth his meaning.

[Page 5] The Person to whom he spake was See the Churches Conquest on Exo. 17. 9. §. 9. Moses: even he who was made both a Prince and Prophet to that people.

Three especiall observations are here most remarkeable.

• I. Iudgements are consequents of sinne. The inference of this Plague upon the peoples sinne gives evidence hereto.
• II. God foretels what he intends against sinners. For Gods speaking here mentioned was a foretelling of that he inten­ded against the rebellious Israelites.
• III. God reveales his mind to his Ministers. Moses to whom God here speakes was his Minister. His Minister to governe, and to instruct his people.

§. 3. Of judgements as consequents of sinne.

I. See §. 2. Malorum in cor­pore causa est animae nequitia. Chrys. ad Pop. Hom 46. IVdgements are consequents of sinne. Take a view of the judgements recorded in Scripture, and you may easily find sinne to be the cause of all. The first that ever was inflicted on a creature was 2 Pet. 2. 4. the casting downe of Angels into hell: But these are expresly said to be Angels that sin­ned. b [...]. The next was on the Serpent, to whom the Lord thus said, Gen. 3. 14. Because thou hast done this thou art cursed: In like man­ner to Adam, —17. Because thou hast eaten, &c. Cursed, &c. Thus —6. 5. the generall deluge of the world, the —18. 20. burning of Sodom and Gomorrah, the Exo. 3. 9.—56. plagues of Egypt, Heb. 3. 17. the judgements in the wildernesse, Iudg 2. 20. in the time of the Iudges, and afterwards, were all for sinne. But not to insist on more particulars in a case so cleare, the Wiseman expresly saith, Pro▪ 13. 6. The kinde of Iobs afflictiōs. wickednesse over­throweth the sinner. He that acknowledgeth this, commen­deth the justice of God.

Ob. Sore judgements fell upon Iob: yet were they not consequents of sinne.

Answ. 1. Surely Iob was not free from all sinne: 1 King. 8. 46. Sancti in medio tribulationis pec­cata sua consite­bantur, pro qui­bus se aigne & justè humiliari. noverant. Aug. Epist. 122 ad Victor. de afflict piorum. For there is no man that sinneth not. Before sinne seazed on man, he was free from all judgement: and as free shall he be, when againe he shalbe without sinne. Therefore Saints in their afflictions have confessed their sinnes, for which they knew they were deservedly and justly humbled.

[Page 6] 2. Distinction must be made betwixt judgements. Some are 1 Pet. 1. 7. Iam. 1. 3. See §. 49. for evidence, proofe, and exercise of such graces as God hath endued men withall. Others are for punish­ments of sinne: and they either 2 Chro. 33. 12 to bring a sinner to repen­tance, or Iud. Vers. 7. to make him an example of just vengeance. The judgements which befell Iob were of the first kinde. The judgements intended in the point in hand are of the latter kinde.

The direct contrariety that is betwixt sinne and Gods purity, on the one side: and Gods holy jealousie, and per­fect Why judge­ments follow sinne. hatred of sinne, his impartiall justice, his truth in execu­ting what he threatneth, his care to keepe others from be­ing insected, his wisdome in stopping the mouth of such as are punished, and the many ill consequences that might fol­low upon sinnes impunity, on the other side: as they hold judgements from such as by their impenitency pull them not upon their owne pates, so they hasten judgements on noto­rious sinners.

§. 4. Of the sinnes that cause judgement.

1. Ios. 7. 13. THE charge which God gave to Ioshua (when he Search cut cause of judgement. and the men of Israel with him fled before the men of Ai) to search out and take away from among them the accursed thing, affordeth a direction very pertinent to the point in hand: which is, when we see any judgement hanging over our heads, or feele it fallen upon us, to search narrowly and thorowly after the cause of that judgement. Nothing doth usually so bring mens sinnes to mind and me­mory, as judgements. Instance the example of Iosephs bre­thren, Nihil sic peccata in memoriam re­vocare consue-vit ut poena & castigatio. Et hoc manifestum ex fratribus Ioseph &c. Chrys. [...]d Pop. Hom. 4. Gen. 42, 21. The Prophet therefore that penned the Lamentations, upon the grievous judgements that had fal­len upon the Israelites, giveth this advice. Lam 3. 40. Let us search and trie our wayes. Vpon a like occasion, which was a ma­nifestation of Gods displeasure by visible judgements, the Apostle giveth this advice, 1 Cor. 11. 31. Let a man examine himselfe.

If the judgements be publicke, it wilbe use-full in [Page 7] our search to proceed after this manner.

1. Observe what are the most common and publike sins What sinnes especially to be thought causes of judgement. of that place or people where the fire of Gods wrath appea­reth. These were the sinnes which God himselfe did as it were with the finger thus point out to his Prophet, Ier. 7. 17. Seest thou not what they doe in the Cities of Iudah, and in the streets of Ierusalem?

2. Marke how farre such sinnes are winked at, and tole­rated by Magistrates and Ministers. For this provoketh God to take the sword into his owne hands; whence pro­ceed publique and fearefull judgements. Instance 1 Sam. 3. 13. Elies case.

3. Consider how farre the contagion of those publique sinnes spreadeth it selfe. For when the infection of a sinne is diffused all abroad, farre and neare, the Lord is forced to send some publique judgement, thereby, as it were with a fire to purge the aire. Dan. 9. 11. All Israel have transgressed (saith Daniel) therefore the curse is powred upon us.

4. See how farre they that professe Religion do yeeld to the corruption of the times. For these by their sinnes much incense Gods wrath, because they especially cause the name of God to be blasphemed. Witnesse 2 Sam 12. 14. Rom. 2. 24. David. The Gen. 6. 2. commixtion of Sonnes of God with Daughters of men cau­sed the Deluge.

5. Especially let every one examine himselfe, and search out his owne sinnes: and take due notice how farre he hath followed the sway of the times, and yeelded to the ini­quity thereof. Every one ought most to suspect himselfe: and to feare lest his sins among and above others, have incensed the fire of Gods wrath. Every one (if he take due and tho­row notice of himselfe) may know more evill of himselfe, then he can justly suspect of others. For men know their owne inward parts: their very thoughts and imaginations: in which respect though others commit more outward grosse enormities then themselves, yet they are privy to such a sea of corruptions in themselves, that they have every one cause to say, 1 Tim. 1. 15. Of sinners I am the chiefe.

§. 5. Of the courses to be taken when sinne is found out.

2. SInnes the cause of judgement being by such searching found out, we may not suffer them to remaine, and continue to enflame Gods wrath: but as we desire to have that fire goe out, so we must pull away this fuell. So long as How Gods wrath may be slaked. fire hath fuell to worke on, it will not go out: but rather be more and more hot. Now fuell is pulled away from Gods wrath,

• 1. When the soule is prickt, and pierced with sinne: when godly sorrow is wrought in the heart:
  2 Cor. 7. 9.
  such a sor­row as was wrought in the Corinthians.
• 2. When upon that touch of heart, true confession of sinne is made to God.
  1 Ioh 1. 9.
  If we confesse our sinnes, God is faith­full to forgive us our sinnes.
  2 Sam 12. 13.
  Nathan on this ground pro­nounced pardon to David.
• 3. When upon such confession the mind is otherwise disposed then it was before: loathing the sinnes which be­fore it loved: as
  Luk. 7. 38.
  she that made a towell of her haire, which had before beene laid out to proclaime her lust.
• 4. When that loathing works a true and resolved purpose never to returne to those sinnes againe. As he that said,
  Psal. 39. 1.
  I will take heed unto my wayes.
• 5. When this purpose for the more sure performing of it, is ratified by solemne promise, vow and covenant. Here­of we have a worthy patterne of the Iewes in
  Neh. 9. 38.
  Nehemiahs time.
• 6. When faithfull endeavour is answerable to such pur­poses, promises, vowes and covenants: as he that said,
  Psal. 56. 12.
  Thy vowes are upon me, O Lord. As the bond of a Credi­tor to whom a man that meanes honestly is bound, so lies on the debter, that he is not quiet till it be discharged, so was the vow which he had made to God, upon him.
• 7. When above all, remission and reconciliation is heartily sought of God, and stedfastly believed. This is principally [Page 9] intended by the attonement hereafter to be spoken of.

§. 6. Of the cases wherein we must seeke to slake Gods wrath.

THE foresaid course for averting judgement is to be taken,

• 1. When the fire of Gods wrath flameth about our eares, and bath consumed many before our eyes, as
  2 Sam. 24. 15.
  the Plague did in Davids time.
• 2. When there is but a smoake which sheweth that fire is kindled though it flame not forth: as when Moses heard God say,
  Exo. 32. 10.
  Let me alone, that my wrath may waxe hot against them, &c. Threatnings of judgement are to Gods wrath, as smoake is to fire. Such smoake made the Ninevites repent.
  Ion. 3. 5.
• 3. When we observe causes that may kindle and enflame Gods wrath to abound, as all manner of notorious sinnes. They were the sinnes of the people which made
  Luk. 19. 41.
  Christ weepe over Ierusalem. By them he gathered that heavy ven­geance must needs fall upon her.
• 4. Though we apparently see no flame, nor smoake, nor notorious cause: yet when we have just cause to suspect and feare all, or any of these. Thus it is noted of
  Iob 1. 5.
  Iob, that when the dayes of his childrens feasting were gone about, he sent and sanctified them, &c. For Iob said, it may be that my sons have sinned, &c. Because he suspected that they might have provoked Gods wrath, he used meanes to pacifie the same.

§. 7. Of putting away sinne for removing judgement.

THE fore-mentioned point concerning the removing of Gods judgements doth now in particular, and after an especiall manner concerne us, The second of Iuly 1625 was the first day appointed for a publique fast when there died in that weeke 405 of the Plague. who are even in the flame of the fire of Gods wrath; and thereupon assembled toge­ther by fasting and prayer after a more then ordinary manner [Page 10] to seeke grace and favour of God; that so this day of humi­liation may prove a day of reconciliation. For this end we are this day to enter into a solemne covenant with God: and as we desire to have this hot fire of the Plague or ex­tinguished or at least slaked, so to remove the causes which have kindled the same, so farre as we can find them out. When the Iewes after the captivity on a day of fast entred into a new covenant with God, Ezr. 10. 3. Neh. 9. 2. they put away their strange wives and children, because in taking them they sin­ned, and to hold them had beene to continue in sinne. In like manner, though we be wedded to our sinnes as to wives, and our sinnes be as deare as wives and children can be, yet must they be put away: els nor our persons, nor our prayers, nor any services that we performe, can be acceptable to God. Sinnes retained are as that Exo. 15. 23. bitternesse which was on the waters in Marah, which made them that they could not be drunken: and as that 2 King. 6. 5. heavinesse on the axe head which made it sinke in the water: and as that Lam. 3. 44. thick cloud, whereof the Prophet thus saith, our prayer cannot passe tho­row it. Yea as those 2 King. 4. 39. wilde gourds which brought death in­to the pot. But faith and repentance are as the tree which was cast into the waters and made them sweet: as the stick which being cast into the water made the iron swimme: as the winde which driveth away a thick cloud; and as the meale which made the pottage wholesome. Wherefore as Sanè ubi prorsus de medio actum suerit omne pec­catum, causa qui dem omnino sub­lata, nec ipse quo­que deinceps ma­nebit effectus. Bernard, in Psal. 91. Serm 10. we desire to have our persons, prayers, and other services acceptable to God, and the fiercenesse of this pestilence to asswage, yea this and other judgements to be removed, let us take away the cause of all: let us put away our sinnes. The cause being taken away, the effect will quickly follow.

§. 8. Of Gods foretelling judgements.

II. See §. 2. GOD foretels what he intends against sinners. This he did by Gen 6 14. preparing an arke before the floud came: by —19. 1. sending Lot into Sodom before it was con­sumed: by Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued: and by 2 Chro 36. 15. raising up Prophets, and sen­ding them time after time to the Israelites.

This God doth to draw men, if it be possible, to repen­tance: as Ier. 26 18, 19. Hezekiah and his people; and Ion. 3 5. Captivitas Iudae orum praedicitur ventura, ut eum vencrit non casu accidisse videa tur, scd irá Dei. Hieron Com­ment in Ioel 1. Gods patience. the King of Niniveh with his people, were wrought upon by this meanes, and judgement prevented: or els to make men the more inexcusable, and to justifie Gods severity against men; and to give evidence that the judgements which fall on men come not by chance, but from God.

1. Hereby have we evidence of Gods long-suffering. He thinks not of wrath till he be exceedingly provoked. Therefore he is said to be Ion. 4. 2. slow to anger. And when he is provoked to take vengeance, he threatens before he strikes. For Lam 3. 33. he doth not afflict willingly. He saies it, and sweares it, Ezek. 33. 11. I have no pleasure in the death of the wicked. And well we may believe him that he is so flow to take vengeance: for vengeance is to him Isa 28. 21. Extraneum factam suum, all enum opus suum; Peregrinum est opus ab eo. Hieron in hunc locum. his strange worke, his strange act: a worke and act whereunto he is in a manner forced: which he would not do, if otherwise he could maintaine his ho­nour. They therefore on whom judgement falleth, have cause to confesse unto God, and say, Dan 9 7. Hardnesse of mans heart. O Lord, righteousnesse belongeth unto thee, but unto us confusion of faces: for we have not hearkned, &c.

2. This manner of Gods proceeding with sinners gives demonstration of the irard and impenitent heart of man, that will not be brought to yeeld. Fitly is such an heart stiled Ezek. 11. 19 [...] an heart of stone. For a stone may be broken to peeces, yea beaten to powder, but never will it be made soft: so such mens hearts may be confounded with Gods judgements, but will never be mollified nor made pliable to his will. [Page 12] If threatnings, or predictions of judgements could worke on Calamitas praedi­citur ventura, ut agente populo pae­nitentiam non veniat, que ventura est, si permans [...]rit in delictis. Hieron. in Ioel. 1. such, God would never worke his strange worke. Iudge­ments are foretoid to come, that people repenting, judge­ments might not come, which yet will come as they are foretold if people continue in sinne. Reade and consider, Ier. 26. 18, 19, &c.

§. 9. Of Gods making knowne his mind to his Ministers.

III. See §. 2. GOD reveales his mind to his Ministers. So he did to Gen. 6. 13. Noah, —18. 17. Abraham, Exo. 3. 8. Moses, and other his Prophets. To omit other particulars, in this case it is thus indefinitely said, Am. 3. 7. Non faciet Deus verbum nisi revelaverit Pro­phetis; non quo omnia revelet Prophetis quae in coelo faciat, sed quae facturus in terris sit. Hier. in Am. 3. Lege plura ibid. Hac de re. Surely the Lord God will doe nothing, but he revealeth his secret to his servants the Prophets.

Not for their owne sakes onely doth God manifest his purpose to his Ministers, but that they may declare to others what is made knowne to them. On this ground saith the Lord to his Prophet, Ezek. 3 17. Gods provi­dence and prudence in mans ministry. Ezo 20 19. Luk 1. 12. Heare the word at my mouth, and give them warning from me. Now by this meanes of manife­sting his minde, the ministry of man, God sheweth his pro­vidence and prudence.

1. His providence, in ordaining such a meanes as is fittest for mans infirmity: For man can best endure man to speake unto him, and to declare what is meet for him to know: When God himselfe delivered his ten Oracles to the peo­ple, they were so affrighted, as they said unto Moses, speake thou with us, and we will heare: but let not God speake with us, lest we die. Yea when Zachariah an ancient Priest saw an Angell that brought unto him a gladsome message, he was troubled and feare fell upon him.

2. His Prudence, in ordaining so meane a meanes as will make triall of mans respect to God: whether he will give credence and yeeld obedience to Gods Word, because it is Gods Word, for the Lords sake, rather then for the messen­gers sake. For this are the Thessalonians commēded, because 1 Thes. 2. 13. when they received the Word of God which they heard of men, [Page 13] 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, [Page 14] 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.

THE first clause here noted, is an admonition for avoi­ding the intended judgement. [...] 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, [...] from the middest, or from among that as­sembly. The word translated [...] of [...] condixit, indixit. congregation, properly signi­fieth such an assembly as by appointment meeteth together. [Page 15] [...] 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 [...] 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, [...] 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 [...] 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, 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, 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, [...] 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 [...] 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 about the matter, I will not strike many blowes, I will quickly with a blow dispatch him. Some English [Page 16] Translators expound the word in the text, quickly.

Here have we a mixture of

• Mercy.
• Iustice.

• Mercy in seeking to preserve some.
• Iustice in resolving to destroy others

• The former is expressed in an admonition.
• The latter in a resolution.

The admonition intimates,

• 1. Gods mind: that he would not have them perish.
• 2. Mans endeavour.

Here is noted,

• 1. Their action: Get ye up
• 2. The company: From this Congre­gation.

The resolution expresseth

• 1. The Author of the judge­ment.
• 2. The Kinde of the judge­ment.

• The Author is the Lord. I will, saith God.
• The Kind of judgement setteth out
  • 1. The Matter intended, consume them
  • 2. The Manner of doing it, at once.

The Connexion of the Resolution with the Admonition (THAT I may, or AND I will) implieth Gods unwil­lingnesse to plague the righteous with the unrighteous.

Seven principall Doctrines are here commended to our due consideration.

• I. God is not willing that the righteous should perish with the unrighteous. For he giveth advice to such as were righ­teous to escape, when he thinks of destroying the unrigh­teous.
• II. They that would avoid the judgement that fals on the wicked, must avoid communion with them. The action here enjoyned (get you up) intends as much.
• III. Multitudes conspiring in evill must be left. The word congregation from which they must goe, implies thus much.
• IIII. Mixture of the godly with the wicked is a stay of judgement. For by saying, Get yee up AND I will, or THAT I may consume them, he intimates, that he [Page 17] would not consume the one till the other were gone.
• V. The Lord revengeth the rebellious. For he it is that saith, I will consume.
• VI. Stubbornenesse after some stroaks causeth utter destru­ction. Sroake upon stroake had beene stroken before: for the earth had swallowed up some, and fire had devoured o­thers, yet they persisted in their rebellion: therefore now saith God, I will consume them.
• VII. Suddennesse adds much to the severity of a judge­ment. For God intending severity, threatneth to do what he intends at once.

§. 12. Of the godlies exemption from the un­godlies destruction.

I. See §. 11. GOD is not willing that the righteous perish with the unrighteous. S^t. Peter gives three of the most fa­mous instances that have bene hereof since the beginning of a 2 Pet. 2. 4, &c. the world. One is of the Angels: (when they that fell were cast into hell, the other were reserved in heaven.) Another is of the old world: (when it was drowned, Noah and his family was preserved in the arke.) A third is of Sodom and Gomorrah: (when they were destroyed with fire and brim­stone, Lot and his two daughters were kept alive.) Thence the Apostle inferres this conclusion, very pertinent to our purpose, 2 Pet. 2: 9. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgement to be punished. Ezek. 9. 4, 6. The marke which God caused to be set on the forehead of such as cried for all the abominations that were done, and this charge given thereupon, come not neare any man upon whom is the marke, shewes his mind to wards such as keepe themselves free from sinnes which cause venge­ance. So also such exhortations as this, come out of her my people, that ye receive not of her plagues. Rev. 18. 4.

Hereby God giveth evidence, that Pro. 15. 3. The eyes of the Lord are in every place, beholding the evill and the good: that he can distinguish betwixt such as differ: that he can deale [Page 18] with men, as they deale with him: that Psal. 18. 26. with the pure he will show himselfe pure, and with the froward he will shew him­selfe froward: and that it is not in vaine to feare him, and to keepe our selves unspotted from the world.

§. 13. Of the cases wherein Saints have their share in publique judgements.

Ob. TRue, may some say, if this were universally and in­fallibly true, that no righteous man did at any time perish with the unrighteous. But experience affoords evi­dence Servi Dei sanct dupliciter mala temporalia pati­untur, quia & ab ipsis impij [...], & cum ipsis patiun­untur. Aug. Epist. 122. ad Victor. to the contrary. For in all publique judgements we see the righteous involved with the wicked. They may suffer temporall evils two wayes: by the wicked, and with the wicked.

Answ. If the extent of Gods deliverance be rightly con­ceived, it wilbe found to be universally and infallibly true, that God delivereth the righteous from the judgement of the wicked. It doth indeed oft fall out that righteous men have a share in some externall judgements which the wicked pull upon themselves, and that

• 1. When they make themselves accessarie to those com­mon sinnes that cause judgement. As
  Numb. 20. 12 Propeccatis ec­rum Deus slagel lat etiam ipses sanctos suos. Aug. loc. citat.
  Moses and Aaron became incredulous in the wildernesse as well as the other Iewes whose carkasses fell therein.
• 2. When the wise Lord knoweth that greater evils would befall them, if they should then escape. Thus when the time was come that God had determined to heape judgement upon judgement till at length the land of Iudah should be made desolate, in the beginning of those dayes was
  2 King. 23. 29
  Iosiah, that good King Iosiah, slaine with the sword of the enemie. Yet because he lived not to see the miseries of suc­ceeding times, he is said
  2 King. 22. 20
  to be gathered into his grave in peace.
• 3. When the just God will shew the fiercenesse of his wrath, how farre the wicked have provoked him, to aggra­vate the judgement, he taketh away the righteous there­with, [Page 19] who are as chariots and horsmen while they remaine. Thus was good
  1 Sam. 31. 2.
  Ionathan taken away: who if he had lived, might have beene a meanes of preserving the house of Saul from utter ruine, though David had beene King. The death of righteous Ionathan much aggravated the sinne of Saul, and the judgement that followed thereupon.
• 4. When the Lord to whom vengeance belongeth, will give the wicked an occasion to expect sure and sore venge­ance; then he maketh his Saints a signe and an example un­to them. Thus
  1 King. 13. 24.
  he caused a Lion to slay the man of God, that was seduced by a lying Prophet to transgresse the word of God. In this case saith the Apostle,
  1 Pet. 4. 17.
  Iudgement must be­gin at the house of God. And if it first begin at us, what shalbe the end of them that obey not the Gospell of God?

§. 14. Of sundry wayes of exempting Saints from judgements.

YET hath God his wayes and meanes to deliver the righteous in the forementioned cases, and all other cases whatsoever. As

• 1. By visible preservations of them from externall judge­ments: as
  Ier. 39. 17.
  Ebed melech was preserved.
• 2. By
  Isa. 57. 1.
  taking them from the evill to come: This was before exemplified in good Iosiah.
• 3. By ordering the judgement so, as it proves a meanes to them to honour God the more: and to do more good to such as are better prepared to accept the good which they doe. Thus was
  Ezek. 1. 1.
  Ezekiel caried away to Babel in the first captivity, that he might prophesie in Babylon to the Iewes there,
  Icr. 24. 5.
  who were counted good figs in comparison of the Iewes that were at Ierusalem, who were as evill figs.
• 4. By making the judgement a meanes of their peace, ho­nour, and externall prosperity in this world. Thus the cap­tivity of
  Dan. 2. 48, 49
  Daniel, and his three companions; and of
  Est. 2. 17.—6. 10.
  Esther Mordecai and was a meanes of higher honour and grea­ter advancement, then they could in all probable conjectures [Page 20] have attained unto in their owneland. They were also there­by speciall instruments of doing much good to the Church: and their names by that meanes are more honourable to this day in the Church of God.
• 5. By taking them by an externall judgement from earth
  Iusti vivant eti­am quando cor­pore moriuntur. Aug. cont Ad­versar. I. eg [...]s & Prophet. lib 2. cap. 5.
  to heaven, where they live being dead: yea by making the judgement a meanes to free them from eternall damna­tion. Of such as by some extraordinary judgement died (for its said of them,
  1 Cor 11. 30.
  many sleepe) the Apostle saith,
  —32. Sancti qui mala temporalia pati­untur, habent suas consolatio­nes, & spem fu­turi seculi. Aug Epist 122. ad Victorian.
  when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Blessed be that sword, though it be the sword of a mortall enemie, that openeth a passage in the body for the soule to enter into heaven. And blessed be that sicknesse, though it be the Plague, that thrusteth the soule out of the bodies prison, to celestiall glory and eternall life. So as in their sufferings they have their comforts and hope of eternall life. Thus we see how judgements in the forementioned kinds prove blessings: and how the Saints that seeme to perish in them may justly and truly say, We had perished, if we had not perished: even more justly then he
  Themistecles sic fisijs suis. A [...]. Plutarchus in vitâ Themist.
  that so said to his children, by reason of great honour and wealth that he attained unto in a strange country, being ba­nished out of his owne.

§. 15. Of Gods care of Saints mixed with the wicked.

BE not afrighted, O ye righteous ones, be not afrighted over-much at the judgements, though they be terrible judgements, which fall out in the world. Though by rea­son of the multitudes of wicked ones among whom ye live in this world ye be every one forced to complaine and cry, Psal 120. 5. Woe is me that I sojourne in Mesech, that I dwell in the tents of Kedar: and to wish and say, Jer. 9. 2. O that I had in the wilder­nesse a lodging place of way-fairing men, that I might leave my people: yet can the Lord single you out, and when he comes to sweepe them with the besome of destruction, set [Page 21] you aside: and as a few precious jewels in the middest of a great heape of rubbish sift them out, and preserve them safe to himselfe, when the rubbish is cast away. It is said of Christ, that He will thorowly purge his floure, and gather his wheate into his garner: but will burne up the chaffe with un­quenchable Mat. 3. 12. fire. Men when they fan their corne cannot do it so thorowly cleane, but that some chaffe or tares wil remaine with the wheat, and some wheat be cast out with the chaffe: witnesse the offall that remaines after the best fanning that men can make. But Gods fanning, is a thorow fanning, not a [...]. graine, not a Saint shalbe overslipt. This is indeed most properly meant of the last fanning of the world at the day of judgement: yet in the meane time doth the Lord take no­tice of every one of his, to provide for them, and in the most common and generall judgements to do that which in his wisdome he seeth to be fittest for them. When Eliah 1 King. 19. 18. thought he had bene left alone in Israel, God knew many more, yea he could tell the just number of them. Thou maist therefore, O faithfull one, say of the Lord, He is my refuge and my fortresse, my God, in him will I trust. Surely he Psal. 91. 1, 2, &c. shall deliver thee from the snare of the fowler, and from the noisome pestilence, &c.

§. 16. Of beleevers dying of the Plague.

Quest. HOw is it then that the righteous as well as the unrighteous die of the Plague?

Answ. 2. Some say that no true believers are taken away with a common Plague. But this is too bold an assertion, un­warrantable, Putamusne justos aliquos peste occi­sos? Quid obstat? poluerunt & ipsi involvi. Nonne & multisancti experti sunt cap­tivitatem. Mart. Comment. in 2 Sam. 24. Eccl. 9. 2. uncharitable. To adjudge all to hell that were ta­ken away by that devouring pestilence which in Davids time destroyed 70000 in three dayes, is an unmercifull doome. Experience giveth evidence that many that have manifested true outward fruits of a sound faith, upright conscience, ho­nest heart, and entire repentance, have died of the Plague. Besides the Word of God beareth witnesse that All things come alike to all. There is one event to the righteous and the [Page 22] wicked. And how dieth the wiseman? as the foole.

2. Others say, that they that are true Saints, and have a —2. 16. true justifying faith may die of the Plague. But yet they adde, that there is a particular saith that Saints may have, which will in a common pestilence keepe them safe from that dis­ease. But I demand of such, what warrant and ground they have for such a faith. To pretend a faith without ground, is plaine presumption. They produce for their ground the 91 Psalme. But if they rightly marke the scope of that Psalme, they shall find that freedome from the Plague is there no otherwise promised, then freedome from death in warre, then from hurt of wild beasts if we be among them, then from other dangers and troubles, yea then honour, and long life. The promise then of preserving believers from the See Domesticall Duties on Eph. 6. 3. Treat. 1 §. 103. pestilence is to be taken as other promises of temporall bles­sings: so farre forth as God in his wisdome seeth it good for them to be delivered. And what believer would be deli­vered Nulla causa pro babilior scurrit, our justi homines laborent plerun (que) in hac vita, nisi quia hoc ijs expe­dit. Aug Eo. q quest. 4. 83. if God seeth it not good for him? Yea, what believer would not die of the Plague, if his wise Father seeth it to be the best for him to die of that disease? 2 Sam. 24. 17. Quid interest utrum sebris an serrum de corpo­re solverit. Non qua occasione sed quales ad se exe ant Dominus at­tendi [...] in servis suis Aug Epist. 122. ad Vict. David could have bene content to have died of this disease if it had so seemed good to the divine wisdome. For what skilleth it whether sword or sicknesse, Plurisie or Plague loose the soule from the body. God especially observes in what disposition, not by what meanes his servants depart out of this world to him.

3. Without question therefore true believers may die of the Plague, and many have in common infections been taken away thereby: yet in mercy, as was §. 13. Gen. 40. 20, 21, 22. before shewed. And as there was a great difference betwixt taking Pharaohs chiefe butler and chiefe Baker out of prison, the head of them both was lifted up: but of one to his high office, of the other to the gallowes: so can God make a greater difference betwixt the godly and ungodly, even when he takes them both out of the prison of this body by one and the same dis­ease, suppose the Plague. He can hereby advance one to heaven, and thrust downe the other to hell: as he dealt with the two theeves that hung on the crosse with Christ.

§. 17. Of avoiding communion with the wicked, for avoiding their judgement.

II. See §. 11. THey that would avoid the judgement that fals on the wicked must avoid communion with them. For this end did Gen. 6. 13. God cause an arke to be made for Noah and his family to go into from the old world, that so they might be preserved from the generall deluge: and —19. 12, 14. sent his An­gels to bring Lot, and such as belonged to him out of Sodom. To this purpose the people of God were advised to Ier. 50. 8. remoue out of the midst of Babylon, and —51. 6. to deliver every man his soule: which advice is also given, in regard of spirituall Ba­bylon, Rev. 18. 4. to come out of her: and that on this ground, that they receive not her plagues.

Saints by separating themselves from the wicked in time of judgement, shew their care to use what meanes they can for preventing mischiefe: which is a point of wisdome commended by the Holy Ghost, who giveth this note of a wise man, Pro. 22. 3. A prudent man foreseeth the evill, and hideth him­selfe: but the simple passe on and are punished. This care of using meanes for safety, and in the use of meanes to depend on God for his blessing, is well pleasing to God. Act. 27. 22, 24 31. God had promised that none in the ship with Paul should be lost, yet when some of the ship-men were about to leave the ship, Paul said, Except these men abide in the ship ye cannot be sa­ved. All lawfull and warrantable means are the visible hand of Gods invisible providence. To reject or neglect meanes is to refuse to take God by the hand when he reacheth it out unto us, and to follow his visible direction.

It is therefore foolish presumption, rather then a prudent resolution, either to accompany those that are as it were in the fire of Gods judgement, or not to go from them, when a faire and warrantable opportunity is offered. Gen. 19. 14. This is tax­ed as a point of folly in Lots sonnes in law. Iehosaphat too much failed herein. He heard the Prophet say that 1 King 22. 20, 32. Ahab should fall at Ramoth-Gilead, and yet he would accompanie [Page 24] him thither. It had almost cost him his life.

§. 18. Of flying in time of Plague.

Quest. IS it then lawfull to depart from our owne place and habitation in time of Plague?

Ans. Difference is to be made in this case betwixt persons Who may fly. that are free, and not by any speciall bond of relation tied to others, and such as are so bound. As for the former sort, such as are free, I see no just reason why liberty of escaping should be denied to them.

1. The departure of some may be a meanes in an infecti­ous aire to keepe the infection from violence. Much fuell where fire is kindled increaseth the fervour and violence of the fire. Multitudes of people to an infected place, are as fuell to the fire of pestilence.

2. Such by escaping provide for their owne safety, with­out prejudice to others. For what prejudice can it be that such as are not by any particular bond tied to them that tarry, leave them?

3. The departure of some may make much to the benefit and advantage of such as tarry. For they have the better op­portunity of sending succour to them. This was one reason why the people would not have David go into the field, that he might 2 Sam. 18. 3. succour them out of the City.

4. Mat. 10. 23. It is permitted to such in time of persecution to fly: yea and Mat. 24. 16. Fugit populus Hebraeorum, ut fides ejus & vi­ta inter fluctus, sibi apperiret vi am. Ambr. de fug seculi. in time of warre: why not then in time of Plague?

Ob. 1. The Plague is an immediate stroke of God; wherby such as he hath appointed to death are stricken. It is not infectious.

Ans. I grant it to be an extraordinary disease, but not im­mediate. The kind of disease, and the effects thereof on mans body, do shew that its no more immediate then many other diseases. If because such as are appointed to death are strucken with it, meanes of escaping it might not be used: no meanes for avoiding any judgement might be used. For the infection of it, let experience determine that case.

Ob. 2. It is a fruit of faithlesnesse to shun the Plague.

Answ. No more then to shun other dangers: Men may indeed upon distrust fly: but that shewes the frailty of the person, not the unlawfulnesse of the action.

Ob. 3. If some fly, all may fly. So the sicke be left with­out succour.

Answ. 1. Some are more bound to venture the hazard then others. As Magistrates for keeping good order: Mi­nisters for feeding the soule. Neare of kindred for looking to their bodies. Such as are under command, as children and servants.

2. Others are not so subject to infection: as aged.

3. Others are not of such use, but may better be spared: as the poorer and meaner sort. The people would say to David, thou art worth 10000 of us. 2 Sam. 18. 3.

§. 19. Of leaving multitudes in evill.

III. See §. 11. MVltitudes conspiring in evill must be left. It was the commendation of those 7000 in Is­rael 1 King. 19 18 of whom God tooke especiall notice, that though all —10. Israel worshipped Baal, yet they bowed not a knee to that idoll: yea though Eliah thought himselfe to beleft alone, yet would not he associate himselfe with the multitudes of Apostates. Ioh. 6, 66. &c, Many of Christs Disciples went backe and walked no more with him. Whereupon Christ said to the twelve, will ye also go away? But Peter in the name of the rest an­swered, Lord, to whom shall we goe? Thou hast the words of eternall life. A worthy resolution. A like resolution was this. Mat. 26. 33. Though all men shall be offended because of thee, yet will I never be offended. O if he had stood to this! Very pertinent to this point is this prohibition of the Law, Thou shalt not follow a multitude to do evill.

The number of men sinning neither extenuateth the sinne, nor exempteth from judgement: but rather aggravateth the sinne, and pulleth downe more severe and speedy venge­ance. Multitudes of sinners are as multitudes of faggots, or [Page 26] other combustible fuell, which are so much the sooner set on fire: and being once set on fire do burne so much the more fiercely. The Prophets render this to be the cause of the fierce wrath of the Lord powred upon the Iewes, that They all transgressed: Ier. 2. 29. From the least of them even to the greatest of them, from the Prophet even to the Priest every one dealeth falsely: —6. 13.—28. They are all grievous revolters: —8. 6. No man repen­teth of his wickednesse.

Be so farre therefore from taking boldnesse from multi­tudes of men conspiring in sinne, as on that ground to be the more fearefull lest some sudden judgement should fall upon them. Then especially is the time for such as are upright to mourne, with fasting and prayer to humble their soules be­fore God, and to keep themselves unspotted, when they see all of all sorts with greedinesse and impudency running into sinne. Many are too prone indeed to make that the ground of their actions, which Hushai in state-policy onely preten­ded, when he said, 2 Sam. 16. 18. Whom all the men of Israel chuse, his will Ibe. 17. 23 What got that Machivillian politician Achitophell, by joyning with him whom the greater part of the people chose? Mat. 7. 13. 14. Si pauci sunt qui inveniunt, prosecto longi pauciores erant qui summum ejus pervenire possunt. Alijenim in ipsis statim ini [...]ijs, &c. The way wherein multitudes run, is the broad way that leadeth to destruction. But strait is the gate, and narrow the way that leadeth to life: and few there be that find it. And if there be few that find, surely there are fewer that attaine to the end of that way. For some faile in the beginning. others in the middest, most when they come almost to end. Where­upon our Lord saith, that many are called, but few chosen.

§. 20. Of the stay of judgement by reason of the godly mixed with the wicked.

IIII. See §. 11. MIxture of the godly with the wicked is a stay of judgement. When God was about to de­stroy Gen. 19. 22. Sodom, he saith to Lot, Haste thee: I can do nothing till thou be gone. 2 King. 22. 19.—23. 26.—24. 3. Good Iosiah was a stay of those judgements which God had threatned to bring upon Ierusalem for the sinnes of Manasseh. Gen. 18. 32. Had there beene but ten righteous men [Page 27] in Sodom, surely it had not bin then destroyed when it was. Gods respect to his Saints.

Abraham intimates the reason hereof in this Rhetoricall communication with God, Wilt thou also destroy therighteous with the wicked? That be farre from thee. Shall not the Iudge Gen. 18. 24, 35. of all the world do right? The supreme Lord of all hath such respect to his faithfull ones, as he will rather spare many wicked ones for a few righteous ones, then destroy a few righteous ones with many wicked ones.

Behold here a meanes of Gods patience and long suffering Cum merita nostra nos gra­vant ne diliga­mur a Deo, rele­vori apud eum illo, um meritis possmus quos Deus diligit. Aug Quest su per Exod. l. 2, c. 49. in the world: which is that mixture of holy ones with the wicked that are in the world. Were the number of Gods Elect accomplished, and such as are sanctified taken out of the world, soone would there be an end of all. Many Nati­ons, Cities, Townes, and other Societies are spared, for some faithfull Saints therein. This surely is the reason of Gods much forbearance towards this Land, this City of London, and other places in this kingdome. There is a rem­nant of righteous persons. These hold up their hands to God ordinarily and extraordinarily: to their persons, to their praiers hath the Lord such respect, as they do in a maner hold Exo 32. 10. him, as Moses held God when it was in his mind utterly to destroy all the children of Israel that came out of Egypt. Act. 27. 24. God gave to Paul all them that failed with him. It is said that a little before Heidelberg in the Vpper-Palatinate was taken, their faithfull Ministers were all taken away. The world en­joy all they have by Saints.

O the ungratefulnesse of the wicked in the world! Tho­row Gods favour to the Saints here and there dispersed in the world, they that live and enjoy any comforts in the world are beholding to those Saints, for their peace, plenty, safety, honours, wealth, liberty, livings, and life it selfe. Yet in the world who more hated, scorned, reproched, evilly entreated and persecuted in the world. Is not this more then monstrous ingratitude?

But how beholding to God are these Saints, to whom the Lord (who is beholding to none) beareth such respect, as not onely to spare them, but, for their sakes, those among whom they live?

§. 21. Of Gods revenging the rebellious.

V. See §. 11. See more of this point in the Churches Conquest on Exo 17. 14. §. 68. Divina justitia punit eos qui cor rigi nolant Aug cont. Adimant. cap. 7. THe Lord revengeth the rebellious. This is true both of such as band themselves in open hostility against his Saints, and raise armies against his Church, and also of such as more privately oppose against them that beare his image, and contumeliously sinne against him: as these Conspirators here did. Lev. 10. 2. A fire went out from the Lord and devoured Nadab and Abihu. Num. 11. 1. The fire of the Lord burnt among them that complained against him. —33. The Lord smote the people that lusted with a very great Plague. Rom. 13. 4. I will per­forme (saith the Lord) against Elie, all things which I have spoken concerning his house. Where men are instruments of punishing such, the Lord is the principall Author. They are Gods Rom. 13. 4. Ministers, or rather Gods Isa. 10. 5. rod, staffe, and —34 6. sword to smite his people withall.

The Lord takes upon him to revenge, that he may order vengeance as he seeth just cause: either to aggravate or mi­tigate Lege Tertul­lianum. lib. 1. cont. Marcion Qui dixit Deum non ulcisci malos. it: to continue or to cease punishing: which questi­onlesse was the reason that moved David to say, 2 Sam. 24. 14. Let us fall now into the hand of the Lord.

As all hope of impunity is hereby taken away, so good ground of penitency is given. How can any thinke to escape seeing the every-where present, all-seeing, impartiall God undertaketh to punish him. Heb. 10. 30. Vengeance belongeth unto me, saith the Lord: where upon he inferreth, I will recompence. Feare therefore to provoke this avenger. Do not vainely hope to escape his revenge though thou persist in sinne.

Yet if after thou hast sinned thy heart smite thee, and thereupon true repentance be wrought in thee, prepare to meet thy God. Thus maist thou either prevent and keepe off all vengeance, as Ion. 3. 10. the Ninevites did. Or if he have begun to strike, thou maist make him 2 Sam 24. 16, 17. repent of the evill, and cause him to stay his hand, as David did. It is God that smiteth. To him therefore must we looke. It was the aggravation [Page 29] of Israels obstinacy, that Isa. 9. 13. They turned not to him that smote them.

§. 22. Of the utter destruction which stubborne­nesse brings to men.

VI. See §. 11. STubbornenesse after some stroakes causeth utter de­struction. Lev. 26, 18, &c. So much is threatned in the Law: and Isa. 1. 5 &c.—9. 13, 14. Am. 4 6, &c by the Prophets declared to be accomplished. Many par­ticular remarkable instances hereof are recorded in Scripture, Deu. 29 19, &c that succeeding ages might be the better warned thereby. Gen. 14. 10, 11 Sodom and the Cities that tooke part with her, were over­come and sacked by the foure Kings that came against them. This was no light stroake: yet it wrought no amendment. Wherfore not long after Gen. 19. 24. they were utterly destroyed with fire and brimstone from heaven. Pharaoh and his subjects were so smitten with Exo. 7. 20. &c ten severall plagues, as gave sufficient demonstration of their folly in standing out against the great Lord of heaven: yet still continued they to harden their hearts against God: therefore at length Exo. 14. 28. he and his whole host was drowned in the Red Sea. The Israelites were oft and sorely punished by many judgements, but no whit bet­tered by any of them: so as the Lord was provoked at length to make their land desolate. Lam. 1. 1, &c This Mat. 3. 10. phrase which Iohn the Baptist useth (The axe is put to the root of the tree) impor­teth as much. By the axe he meaneth Gods judgement: by the tree the nation of the Iewes: by putting to the root, an utter extirpation. A tree may be lopt, and yet stand, and grow and flourish againe. But if it be cut at the root, downe falls body, boughs and all. He implies therfore, that whereas God had formerly by Plague, famine, sword, captivity, and other like judgements lopt them, and oft times made them bare, now he intends to cut their root, utterly to cut them downe, and cast them off.

Gods justice and wisdome, yea and the glory of all his See the Churches Con­quest on Exo. 17. 14. § 69. properties provoke him so to do. If the stubbornenesse of sinners against lighter judgements might carry it away, man [Page 30] would seeme stronger then God, Gods wisdome and justice would be much impeached: His corrections would be de­spised: his Word not regarded. Besides others would be emboldened by the stubbornenesse of some to carrie them­selves stoutly against God. Mortall Kings, and other Go­vernours, Parents and Masters will not suffer their inferi­ours to carrie away the masterie by stoutnesse. Can we then imagine that the immortall God will suffer it. He can and will beat downe the stubbornenesse of the stoutest.

Humble your selves (brethren) under the mighty hand of 1 Pet. 5. 6. God. If he threaten, fall downe before him, repent, go not on to provoke him further. If we go on to provoke him more and more, his rod will be turned to a staffe; his staffe to a sword, cleane to cut us off.

§. 23. Of sudden judgements.

VII. See §. 11. SVddennesse adds much to the severity of a judge­ment. In way of terrour suddennesse is oft threatned, as where the Lord saith, Exo. 33. 5. I will come up into the midst of thee in a moment, and consume thee. Psal. 73. 19. How are they brought into desolation as in a moment? Pro. 1 27. Their destruction commeth as a whirle-wind. Deut. 7. 4. The anger of the Lord wil destroy thee suddenly. Pro. 6. 15. His calamity shall come suddenly: suddenly shall he be broken without remedy. Isa, 29. 5.z—30. 13.—47. 11. It shalbe at an instant, suddenly. Ier. 6. 26. The spoiler shall suddenly come. The terrour of Babylons destruction is hereby aggravated, in that it was —51. 8. suddenly fallen: yea and of Sodom, which is thus expres­sed, Lam. 4. 6. The punishment of the iniquity of the daughter of my peo­ple is greater then the punishment of the sinne of Sodom that was overthrowne as in a moment. It is noted that Gen. 19. 23. the Sun was ri­sen upon the earth a little before the fire and brimstone fell from heaven. That rising of the Sun made shew, and gave hope of a faire day. Yet then, even on a sudden was that faire skie turned into a sulphurious and most dismall skie.

• Mischiefes of sudden judgements.
  1. Sudden judgements strike men into amazement. So saith Eliphaz,
  Iob. 22. 10.
  Sudden feare troubleth thee. It makes men at [Page 31] their wits end, as we speake. Instance a sudden and unex­pected surprisall by an enemy.
• 2. Sudden evils not onely confound a mans wit and un­derstanding, but they bereave him of the use of such meanes as are usefull for his succour. For there must be time for providing sufficient meanes.
• 3. They are a great hinderance to true repentance, to faithfull prayer, and such like spirituall meanes, whereby the wrath of God might be pacified, and judgements prevented, or removed.
• 4. They are evidences of Gods incensed and implacable wrath. As a man that is fully resolved to punish, and not to spare, will suddenly do what he intends to do.

This affords matter of instruction and direction.

Instruction in Gods tender respect to us: For though by our sinnes we have long and much provoked him suddenly and utterly to destroy us, yet hath he given us many war­nings before hand by his Ministers: and Ian. 13. 1624 only one died. Feb. 3 three. Feb. 10. five. Feb. 17. three, Feb. 24. one, Mar. 17. two. Mar. 24. eight. 1625 Mar. 31 six. Apr 7. eight. Apr. 14. eighteene. Apr. 31. eigh­teene. And af­ter that it in­creased every weeke more and more till Aug 18. when there died in one weeke 4463 of the Plague. And of all diseases 5205 in Lon­don and in the nine out pa­rishes. Luk. 21. 34. begun this judge­ment of the Plague by degrees, that so like wise-men we might fore-see the uttermost perill, and answerably prepare our selves.

Direction, to be so watchfull over our selves, so well furnished and prepared, by that spirituall furniture which in the Word is prescribed unto us, that no evill may suddenly surprize us, nor ordinary nor extraordinary evils, not death it selfe, nor the last judgement. Take heed (saith the Iudge himselfe) to your selves, lest at any time your hearts be overchanged, and so that day come upon you unawares.

§. 24. Of the exposition and observations of the last part of the 45. Verse.

A Remedy for the fore-mentioned calamity is here set out in the practice of Moses and Aaron. For this Re­lative THEY hath reference to them two especially. For these rebels Vers. 41, 42, 43, 46, 47. murmured, and gathered themselves against these two: and they two are said to come before the Taber­nacle: and after this these two take order for cure of this Plague. See more of these in the Churches Con­quest on Exo. 17. 9, 10. Moses was the supreme Governour and Prince over this people. Aaron was their chiefe Priest.

By falling upon their faces, is meant their humble and hear­ty prayer to God for this people. Metonymia Adjuncti, vel Signi. The outward gesture whereby their inward intention was set out is put for pray­er. It is in effect all one as if he had said, They prayed. But yet this Tropicall speech is not without its emphasis. For it implieth,

• 1. A reverend respect to the Divine Majesty. For of old when men would testifie reverence to excellent persons, at sight of them they fell on their face, as
  Ruth 2. 10.
  Ruth before Booz,
  1 Sam 25. 23.
  Abigail before Dauid. Thus did
  Gen. 17. 3. 17
  Abraham testifie his reverence to the All-sufficient God.
• 2. An holy astonishment at, and admiration of surpas­sing excellency and glory. In which respect
  Ezek. 1. 29.
  Ezekiel fell on his face.
• 3. A feare, which at the apprehension of Gods terror, and our wretchednesse perplexeth the soule. So
  Dan. 8. 17.
  Daniel was afraid, and fell on his face.
  Luke 5. 8.
• 4. An humble mind in regard of ones selfe. This
  1 Sam. 20. 41.
  Da­vid manifested when he fell on the ground before Ionathan. And
  1 Cor. 14. 25.
  they that are effectually wrought upon by the Word, and have the secrets of their heart made manifest, in humility falling downe on their faces worship God.
• [Page 33] 5. Shame and confusion of face for great provocations of Gods wrath.
  1 Chr. 21. 16.
  This moved David, when he saw the fierce­nesse of Gods wrath for his great sinne, to fall downe on his face before the Lord.
• 6. Earnest and ardent desire of obtaining what we pray for. In this respect
  Ios. 7. 6.
  Ioshua and all the Elders of Israel fell to the earth upon their faces, before the Arke of the Lord.
• 7. An agony whereinto one is cast thorow some inward trouble of soule, or some outward fearefull sight. In the for­mer respect
  Mat. 26. 38, 39.
  Christ fell on his face and prayed. In the latter respect
  Dan 10. 9.
  Daniel lay on his face as in a dead sleepe.

Most of these may be applied to Moses and Aarons falling on their faces here in this text. For Vers. 42. The glory of the Lord appeared: and the wrath of the Lord was manifested: and the people had committed a great sinne; and a Plague was already begun, therefore without all question, in reverence to the Divine Majesty, in admiration of his glory, in some feare, yet in an humble submission to God, in shame of the peoples in gratitude, and in earnest desire of pardon for their sinne, and removall of the judgement, they fell upon their faces. So as this gesture implieth an extraordinary manner of prayer.

Sixe Obseruations hence arise: whereof three concerne the action performed, and three the Persons that perfor­med it.

• I.
  See The Saints Sacrifice on Psal. 116. 4.
  Prayer is a ready remedy for a desperate calamity. Such a calamity was the peoples here. And this remedy is here with approbation used.
• II.
  See The whole armour of God, on Eph. 6. 18. §. 95, &c.
  In extraordinary need extraordinary prayer must be used. The sinne of the people and the threatning of God shewes the extraordinary need. Their gesture in falling on their faces, argues their extraordinary prayer.
• III.
  See The Churches Con­quest on Exo. 17. 11. §. 29.
  Inward devotion of the soule must be manifested by an answerable outward disposition of body: Such a disposition was this falling on their faces.
• IIII.
  See the whole armour of God, on Eph. 6. 18. §. 36, &c.
  Prayer is to be made for others in their necessities. [Page 34] God bids these that fell on their faces get them away, that they might be safe, yet they for them that were in dan­ger, fell on their faces.
• V.
  Ibid §. 51.
  Prayer is to be made for such as wrong us. This peo­ple for whom the prayer is here powred out, murmured, and gathered themselves together against Moses and Aaron, who here in their behalfe fell on their faces.
• VI. Magistrates and Ministers are especially to pray
  See the Churches Con­quest on Exo. 17. 12 §. 40.
  for averting publique judgements. Such were they who here fell on their faces. Moses was a Prince, Aaron a Priest.

These Observations are all of them worthy our due obser­vation: but I have handled them elsewhere, as the places quoted in the margent, shew.

§. 25. Of the sense and notes of the former part of Verse 46.

TO the fore-mentioned remedy of prayer, here is ano­ther added: whereby their prayer was made the more effectuall. This is first prescribed in this text: and then per­formed in the next verse.

Moses he prescribes: and that on just grounds. For,

• 1. Moses had a more immediate inspiration, and more extraordinary revelations then Aaron, or any other at that time. With him (saith the Lord) will I speake mouth to
  Num. 12. 8.
  mouth, even apparantly, and not in darke speeches, &c.
• 2. Moses was the supreme head, and chiefe governour on earth at that time of that people.
  Act. 7. 35.
  God sent him to be a Ru­ler.
  Num. 12. 11.
  Aaron himselfe cals him, his Lord.

Moses prescribes to Aaron, because

• 1.
  Exo. 4. 15.
  Aaron was to be Moses his spokesman to the people. [Page 35] Aaron was to be to Moses instead of a mouth: and Moses was to be to Aaron instead of God.
• 2.
  Exo. 28. 1.
  Aaron was then made the High-Priest: so as
  —30. 7.
  to use a censer, to take fire from off the altar, to put incense on the cen­ser, to make an attonement, belonged to Aaron by vertue of his Priest hood.

The particulars here enjoyned were holy rites ordained by God under the Law for pacifying his wrath.

The Censer was an instrument made of a lasting mettall A censer. [...] a prunas desumpsit that would not easily melt, as of gold, or brasse, fit to hold fire in it, with a steele or handle to hold it by. The use of it was to hold live, burning coales on it, that incense being cast thereon, by the heate of the fire it might send out a smoake of a sweet smell, which the Priest carying from place to place, caused the sweet savour of incense to disperse it selfe, and to be smelt wheresoever he came. Some of these censers were of brasse, for the ordinary Priests to carry in­cense up and downe the Tabernacle, and Temple: with Num. 16. 39. such as these the 250 men that conspired with Korah, and were destroyed with fire, offered incense. Others were of gold, as 1 King. 7. 50. those which Salomon made for the Temple: espe­cially that which was made for the High-Priest to carrie in­cense on it into the most holy place, whereof Heb 9. 4. the Apostle to the Hebrewes makes mention.

The fire of the altar here mentioned was of that fire which first fell from heaven (Lev. 9. 24.) and was commanded to be kept continually burning on the altar (Lev. 6. 13.) never to go out: with it they burnt all their offerings that were to be burnt: of it they tooke to carrie incense up and downe: all other fire was counted strange fire (Lev. 10. 1.) They Duo erant altari­a: unum thymia matis, aurcum intrinsecus: & alterum ante templum aeneum holocaustorum. Hier. Com­ment. l. 3. in Ezek 9. who used other fire in holy rites, incensed the fire of Gods wrath against them. (Lev. 10. 2.)

Concerning the altar, there were in the Tabernacle two altars. One for all manner of oblations. The other onely for incense, (Exo. 30. 9.) That a large one: This a small one. That covered with brasse: This with gold. That was set in the Tabernacle neare to the outer court, where when the [Page 36] curtens were drawne, all the people might see it: this neare to the most holy place, (Exo. 40. 5, 6.) and therefore said to be before the Lord, (Num. 16. 12.)

On the great brazen altar the holy fire sent from the Lord, burnt continually. When fire was to be laid on the golden altar for incense it was fetcht from this. It is proba­ble that at this time Aaron tooke fire from that altar where it burnt continually.

Exo 30. 34. Incense was a sweet perfume made of foure most odori­ferous Incense. spices. The first is translated [...] gutta, [...]. liquor distillans ex myrrba, aut cinnamomo. stacte, a gumme that distils out of Myrrhe, or Cinamon. Some translate it pure Myrrhe. The second, [...] Hoc tan­tum in loco legi­tur. Haud facile est statuere quid significes. Onicha, a kind of spice very cleare, which being scraped giveth an extraordinary sweet savour. Some terme it cleare Gumme. The third, [...] Et hoc in hoc tantum loco legitur. Galbanum. This name is taken from the Hebrew. It is said to be a liquour hardened, that is drawne out of sweet Cane growing in Sy­ria. The [...] Inde Graecè [...]. Greeke and the Latine expresse it by such words as our English doth, derived from the Hebrew. The fourth, [...] Inde Graecè [...]. pure Frankincense. This among the foure is the onely common spice: the other are such as we read not of in any other place: so as it is no easie matter to tell what kind of spices they were. Sure it is that Exo. 30. 38. no perfume might be made like that incense which was made of them.

This is stiled Exo. 25. 6. sweet incense, and that fitly, in a double respect.

• 1. Of the naturall savour. It was exceeding sweet.
• 2. Of the legall effect, which was to cause a sweet savour in Gods nostrils.
  Lev. 16. 13.
  The Priest therefore in the smoke and smell of it died not.

Here we see that the Incense was a proper peculiar per­fume reserved only for holy uses. The fire also was holy, such as first came from the Lord, and was preserved for his servi­ces. The altar was likewise for sacred uses, and finally, the censer. All were ordained of God, and in that respect all of them warrantable. They were, as other legall types, exter­nall, but yet they had their Evangelicall truths: whereof § 36, 37. hereafter.

[Page 37] These things being thus prepared, Moses chargeth Aaron to go to the Congregation, namely that assembly of rebels that was gathered together against Gods servants; whereof § 11. [...] celeriter. before. And that which Aaron doth, he must do with all speed, because the fire of Gods jealousie was already kindled.

The end of all that which was given in charge, and the effect that would follow thereupon, is thus expressed, And make an attonement for them.

The copulative particle [...]. AND, whereby the distinct branches of Moses his charge are joyned together, impor­teth the latter branch to be inferred as an end of the former: as if he had said, offer incense, that thereby an attonement may be made. So this particle is translated Verse 45. [...] before, where it is said, Get you up, THAT I may consume them. Yea, it doth also imply a consequence, and an effect that would fol­low thereupon: as if he had said, Offer incense, and so there­by thou shalt make an attonement for them. The issue verifi­eth thus much. For Aaron having done what Moses gave him in charge, its said Verse 46. He made an attonement for them.

This phrase, [...] Make an attonement, is the interpretation of one short Hebrew word, which (if our English would beare it) might thus be translated, attone.

The Hebrew word properly signifieth to cover. [...] oper culum. The cover which was laid upon the arke, is set out by a word de­rived from this; Metaphorically it is applied to sinne, and to wrath incensed by sinne, and signifieth to cover them: that is to pardon sinne, and to pacifie wrath. As where it said, Psal. 78. 38. [...] He forgave iniquity: word for word, He covered ini­quity. And where in relation to the wrath of a King, it is said, Pro. 16. 14. [...] A wise man will cover it, that is, pacifie it. It is also simply used, and signifieth to be propitious, favourable, or mercifull: as where prayer is thus made to God, Deut 21 8. [...] propitius esto er­ga populum tuum Be mer­cifull to thy people Israel. It is frequently used, to expiate; that is to purge away, or take away any uncleannesse, so as it may not be imputed: and to make it fit for holy uses, or to appeare before God. Thus it is applied to things used under [Page 38] the Law, and to persons: as to Lev. 16 33. [...] expiabit. the holy Sanctuary, to the Tabernacle of the congregation, to the Altar, to the Priests, and to all the People of the congregation. All the fore-men­tioned acceptions of the word do adde much to the clearing of this phrase in this place, make an attonement. Attone­ment What attonement is. (according to the English notation of the word) impli­eth two at one: namely two that were at odds or variance. Such attonement is as much as agreement, or reconciliation. This in regard of that odds which is betwixt God and man is done two wayes. 1. By taking away sinne, the cause of How attone­ment is made. wrath. 2. By pacifying wrath, the effect of sinne. Offe­rings for sinne typified the former. Incense, the latter. Though these may thus be distinguished, yet can they not be severed. For without sinne be taken away, wrath will not be pacified. And if wrath should be pacified, where's the bene­fit thereof, if sinne be not taken away. Though therefore the one may be more expresly specified, yet the other also is there intended. Now because of the mention of incense here, by attonement here meant, the pacifying of Gods wrath is most directly set out.

This Relative particle THEM ( [...] for them) hath reference to the fore-named congregation: a congregation of rebels. Yet is order taken for pacifying Gods wrath justly incen­sed against them.

The Summe of this text is a Prescript for pacifying Gods wrath.

In this prescript we have

• 1. The Persons
  • Charging. Moses
  • Charged. Aaron.
• 2. The Charge it selfe: wherein is expressed.
  • 1. The Matter given in charge.
  • 2. The End thereof.

I. In the matter is distinctly set downe

• 1. The Substance. To burne Incense.
• 2. The Circumstances. Which are two,
  • 1. The Instrument, whereon to lay the incense: a Censer.
  • [Page 39] 2. The Meanes, to burne the incense: which is
    • 1. Generally expressed. Fire
    • 2. Particularly limited. From off the altar.

II. The end is set downe by way of charge, which con­sisteth of two branches.

In the former you may observe,

• 1. The Action to be done. Goe
• 2. The Time when. Quickly
• 3. The Persons to whom. To the Congregation.

In the latter you may againe observe,

• 1. The Duty to be done. Make an attonement.
• 2. The Persons for whom▪ For them: namely for the Congregation before mentioned.

Six especiall points are here to be noted.

• I. Men must do what they do by vertue of their calling. It belonged to Moses as a Prince and a Prophet to give dire­ction for staying the Plague: and to Aaron as High-Priest it belonged to offer incense. Moses therefore did that which belonged to a Prince and Prophet. And he appointed Aaron to do that which belonged to
  Deut. 33. 10.
  an High-Priest.
• II. Such meanes must be used to pacifie Gods wrath as by Gods Word are warranted. Offring up Incense, which is the meanes here to be used, was expresly warranted by the Word of God, Lev. 16. 12, 13.
• III. Things warrantable in their substance must be perfor­med with warrantable circumstances. For this end the fore­said Incense was to be offered on a Censer, and to be burnt with fire from off the altar, Lev. 16. 12.
• IIII. Duties of mercy must be performed to such as wrong us. This congregation murmured, and gathered themselves together against Moses and Aaron. Yet Moses bids Aaron go to them, to do a worke of mercy for them in this their need.
• V. Gods wrath is with all expedition to be pacified. For this end Aaron is charged to go quickly, that with all possi­ble speed he might make an attonement.
• VI. There are meanes of reconciliation betwixt God and [Page 40] man after Gods wrath is incensed. The attonement here en­joyned giveth proofe thereof: especially if we weigh the persons for whom it was to be made. For them, even them that had provoked the Lord at once to consume them.

These instructions arise from the letter of the history. There is an higher mystery contained therein, whereof § 36, 37, &c. afterwards.

§. 26. Ofrespect to ones calling.

I. See § 25. MEn must do what they do by vertue of their calling. 1 Cor. 7. 17. 1 Pet. 4. 10. As God hath distributed to every man, as the Lord hath called every one, so let him walke: and so ordaine I in all Churches, saith an Apostle. More particularly he appli­eth this to feverall functions thus, Rom. 12. 6, 7, 8. Having gifts differing, according to the grace that is given to us, whether prophesie, let us prophesie according to the proportion of faith: Or Ministry, let us wait on our Ministry, &c.

See the whole armour of God, on Eph. 6. 14. Treat. 2. Part. 1 §. 4. This is the property of a just and righteous man, to Pro. 20. 7. walke in HIS integrity. HIS, that is, that which belong­eth to him by vertue of his owne proper place and function. In this sence it is said, —14. 8. The wisdome of the prudent is to un­derstand HIS way. But —20. 3. Every foole will be medling: namely in others mens affaires, with the things that belong not unto him.

As we desire to be accepted of God, to receive comfort to our soules by the things we do, and thereby to do good to others, let us be well informed in the duties that by ver­tue of our owne proper function belong unto us, and therein be faithfull and diligent. Much paines may be taken, and diligence used in other mens matters, and little thanks got­ten for all that paines and diligence. Yea we may bring by such paines and diligence much trouble to our selves, and yet no comfort in all that trouble. Wherefore 1 Pet. 4. 15. S^t. Peter ex­horteth Christians from suffering as busie-bodies in other mens matters. And it is remarkable, that he reckoneth their sufferings among the sufferings of malefactors. 1 Thes. 4. 11. Studie [Page 41] therefore to do your owne businesse. Let Magistrates, let Mi­nisters, let Husbands, let Wives, let all of all sorts so doe.

§. 27. Of using warrantable meanes to pacifie Gods wrath.

II. See §. 25. SVch means must be used to pacifie Gods wrath as by Gods Word are warranted. Of old before Gods will was so fully revealed and recorded as now it is, Saints were wont to seeke extraordinary direction of God. As Gen. 25. 22. Rebekah when she felt children strugling together within her: and Ios. 7. 6. Ioshua when Israel fled before the men of Ai: and Iudg. 20. 28. the other Tribes that fought against the Benjamites: and 2 Sam 21. 1. David when there was a famine in his land: and others on other like occasions. The ordinary course under the Law was, as this here prescribed by Moses in this parti­cular case (for which there was Lev. 16. 12. before a more generall Law) so burnt offerings: in which respect David gave this advice to Saul, 1 Sam. 26. 19. If the Lord have stirred thee up against me, let him smell an offering. Gen. 8. 20, 21 Noah therefore after that great evidence of Gods wrath, the flood, offered burnt offerings: and it is said that The Lord smelled a sweet savour. So 2 Sam. 24. 25. Da­vid, and that by the advice of a Prophet, to pacifie the wrath of God manifested by a fierce Plague, offered burnt offerings.

What burnt offerings set forth.As the incense was a type of the intercession of Christ, so burnt offerings, of the satisfactory, expiatory, and propi­tiatory sacrifice of Christ Iesus. Yea they were also visible demonstrations of mans guiltinesse. For the beast, laid on the altar, there lay in his stead that brought it, and shewed what he had deserved, namely not onely to be consumed here in materiall fire, but also for ever to be tormented in infernall fire: and the penitents bringing of his offering was a pro­fession of his owne guiltinesse. This by the way concer­ning the end of those offerings which were used to pacifie Gods wrath.

[Page 42] As for the generall point, that meanes used to pacifie God, must be such as are warranted: in two especiall re­spects it appeares to be most equall.

• 1. In regard of God who is to be pacified.
• 2. In regard of man who is to pacifie him.

Gods will, till he himselfe reveale it, is secret: his coun­sell unsearchable. (For Rom. 11. 34. who hath knowne the mind of the Lord? or who hath beene his counseller?) None therefore can tell what may please, or appease him, till he make it knowne of himselfe.

As for men, Rom. 1. 21. They are vaine in their imaginations, and their foolish heart is darkened. How then can they of themselves in­vent or conceive what may be well-pleasing to the most wise God? Take a view of all humane inventions, whether of heathens, or others, and you shall find them all to be very toyes, much unbeseeming Gods excellent Majesty: yea such as give no satisfaction to wise men, that duly observe them: no nor to the inventers themselves: and therefore they are still thinking of adding, altering, and taking away. By mans inventions Gods wrath is more incensed then appeased. In vaine (saith the Lord)Mat. 15. 9. do they worship me, teaching for doctrines the commandements of men.

§. 28. Of sacrificing humane bloud to pacifie God.

In Navigat. Hispan. sub Car. 5. Imper. in insula Caroli­na, mactatio ho­minum legitur. Carthaginenses Saturno excel­lentiores è filijs suis sacrificabāt. Diodor. Sic. lib 20.WHo can sufficiently wonder at the vaine and foolish wit of men, in inventing such meanes and courses to pacifie Gods wrath, as are so farre from being agreeable to his will, and warrantable by his word, as they are cleane contrary thereunto, and in that respect must needs incense his wrath more and more. The Heathen of old were wont to sacrifice children, virgins, men, and such like kinds of humane bloud: which the Iewes, giving themselves over to all Heathenish idolatry, learned of them. For where 2 King. 16. 3. the Heathen gave their children to Molech, 1 King. 11. 7. the Idoll of the Ammonites, which is supposed to be Saturne, Ier. 31. 35. the Iewes [Page 43] also did so: not withstanding that Lev. 18. 21. the Lord had expresly forbid them so to do: and Lev. 20. 2. Pater silium tradebat sacer­dotibus qui faci­ebant dues rogos magnos, & inter hos puerum tra­ducebant. Et quidam morie­bantur, quidam superpius mane­bant. Si pater unum ex si ijs traduceret, reli quos sire salvos, & patrem in om nibus oe icem putabant. made a capitall law against all that should so do. As for the Heathen, they had their Ora­cles at which they used to aske counsell, and take advice in all their weighty exploits, and in all their difficulties and distresses: as Num. 27. 21. Iudg 20. 18. the people of God were wont to aske coun­sell of the Lord. The Heathen supposed that God gave counsell at those Oracles: but it was the Devill himselfe who most egregiously seduced them. For the Holy Ghost calleth false gods Deut. 32. 17. 2 Chro. 11. 15. Psal. 10 [...] 37. 1 Cor. 10. 20 Rev 9. [...]0. Devils. Now Joh 8. 44. [...]ge Euripidis, [...]. Cicero. Offic. lib 3. the Devill hath beene a murtherer from the beginning: and ever thirsted after mans bloud. No marvell then, that the counsell and advice of these oracles was, that for appeasing wrath, or removing calamities mans bloud should be sacrificed. As of old when the Grecians were to depart, after they had burnt Troy, but were hindred by crosse and boisterous winds, their Priest told them that their Kings daughter must be sacrificed, which thereupon the foolish King suffered to be done. Ovid. Metam lib 13 sab 2. Po­lyxena also the daughter of Priamus and Hecuba is said to be sacrificed to appease the Ghost of Achilles. Victima vel Phabo sacra m [...]cteris ad [...] Quam tulit à sae vo Theudalus hoste necem. Ovid. in Ibin. Theudatus or Theodatus King of the Bactrians is recorded to be sacrificed by Arsace King of Persia to Apollo, after he had overcome him in battell. Frater ut Ancae, quo sanguine debuit, aras Tinxit, &c. Ibid. Pigmalion is said usually to sacrifice men to the gods. Vt qui Bistaniae templo cae­cidere Minervae. Ibid The Bistans a people of Thrace, made a law to sacrifice strangers to their gods. Quique Theonteae Taurica sacra Doae. Ibid. Taurica Chersonesus a country in the North part of Europe, now by some called Tartarica the lesse, had inhabitants that also were wont to sacrifice strangers to Diana. Aut te devoveat cer­tis Ahdera diebus. Sax [...] devotum grandme plura petant. Ibid. The men of Abdera a city of Thrace had a custome every first day of the yeare to stone a man to death, and to sacrifice him to the gods, for a prospe­rous successe of that yeare. Hered. lib. 4. The Seythians are reported to sacrifice every hundreth man of the captives that they tooke. Plu­tatch. Paral 38. & Dosith. lib. 3. rer. Sicut It is recorded that a Plague was raised in Syracuse [Page 44] for incest committed by a father with his daughter, and that counsell being asked of the Oracle, answer was made, that both Father and Daughter must be sacrificed to the Gods. ⁱ Many more like instances to like purpose may be given; but these are sufficient to discover the blindnesse, and sottishnesse of the Heathen in seeking to pacifie God with such things as could not but much incense him.

§. 29. Of Popish toyes to pacifie God.

PApists also go two farre in using unwarrantable meanes (such as cannot but kindle and inflame the fire of Gods wrath) to pacifie the same: as mens and womens whipping of themselves, wearing shirts of haire, going barefoot so many miles, creeping up and downe to this and that place on their bare knees, going long journies on pilgrimage, to reliques and images of Saints, to the holy land, and if they be not inhabitants of Rome, even thither also to visit it: giving up their lands, if they have any: yea and leaving their callings to enter into, and abide in some religious house, as Monastry, Fryery, Nunnery, Hermitage, or the like: going up and downe to beg: living on almes: offering such and such summes of money at such and such religious places: forbearing such and such meates: mumbling over so and so many times the Creed, Pater noster, and Ave-Maria: and to do what els their Ghostly Father shall enjoyne them by way of pennance: though it be to murther Kings or other persons. Yea further (wherein they go in inhumane cruelty beyond the Heathen) in persecuting with fire and sword such as re­fuse to be subject to their Devilish devices. Ne (que) vero secu­rior ulla via in Ecclesia Dei un­quam existimata fuit ad amoven­dam imminen­tem à Domino poenam, quam ut haec paenitentiae opera homines cum vero animi dolore frequen­tent. Concil. Trid Sess. 14. cap. 8, 9. The Councill of Trent saith of some of these and other like workes of pe­nitency (as it cals them) that never any safer way to avert the vengeance of God was found out in the Church. Haec ipsa opero, quatenus quoad certum modum in particulari, divinitus man­data non sunt, grata sunt Deo, & sancta, & vti­lia. Bellarm. de Poenit. lib 4. cap. 6. Et paulo ante, satisfactoria esse affirmat. And her great Champion though he confesse that they are not com­manded of God (onely he thus minceth the matter, after a certaine manner in particular, not commanded) yet he boldly avoucheth that they are acceptable to God, and holy, and pro­fitable: [Page 45] yea and satisfactory. What? Gods vengeance to be turned away by humane inventions? Humane inventi­ons to satisfie Divine justice? Nor the excellency of the Divine Majesty will admit, nor the vanity of humane appre­hensions can invent any such satisfactions, any such meanes as to avert such wrath. The least that can be said of the best of the fore-said meanes of satisfaction, is that of the Pro­phet, Isa. 1. 12. who hath required them? They may have Col. 2. 23. a shew of wisdome in will-worship and humility, and neglecting of the bo­dy, not in any honour. For they are vile and abominable in Gods sight.

§. 30. Of performing things warrantable with due circumstances.

III. See § 25. THings warrantable in their substance must be per­formed with warrantable circumstances. The ma­ny circumstances which God prescribed for doing the things which he enjoyned, give proofe hereof. For why should the Divine wisdome be so carefull in prescribing cir­cumstances, if man might be carelesse in observing them. Where the Lord enjoyneth the celebration of the Passeover, he thus expresseth it, Num. 9. 3. In the foureteenth day of this moneth, at even, ye shall keepe it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keepe it. If men failed in circumstances, they were punished as if they had neglected the circumstance. Instance Lev. 10. 1. Nadab and Abihu, that offered incense with strange fire: and David and the Priests in his time that 2 Sam. 6. 3. caried the Arke in a cart which Num. 7. 9. Exo. 25. 14. Num. 4. 15. Deut. 10. 8. Ios 3. 3. should have beene caried on mens shoulders. Wherefore David being better instructed by the visible evi­dence of Gods displeasure on Vzzah, saith afterwards, 1 Chro. 15. 13 The Lord made a breach upon us, for that we sought him not after the due order, &c.

God having prescribed circumstances as well as substan­ces, to neglect the one or the other is to crosse his sacred will. Yea to do things otherwise then he hath appointed, [Page 46] when he hath appointed the rites and manner of doing any thing, is to make our selves wiser then God.

Papists fai­lings in mate­all circumstan­ces.In this respect we have just cause to separate from the Remish Church, though it be granted, that for substance they hold many of Christs ordinances. They have the Word read, and prayers in their Churches, but in an unknowne tongue, which takes away the benefit thereof. They ac­knowledge Christ their Mediatour, High-Priest, Head, and Prophet: but in that they joyne Saints in heaven as Medi­atours, men on earth as true, proper, sacrificing Priests, their Pope a Spirituall head over the whole Church, and give him power to coine new articles of faith, they over-throw the forenamed Orthodoxall substances by these hereticall cir­cumstances. So the substance of Baptisme which they re­taine, they impeach by their additions of creame, spittle, and other like foolish inventions, and by their false positions about the absolute necessity, and operative efficacy of the externall worke. The like might be exemplified in other ordinances. What warrant have they for creeping to ima­ges, prostrating their bodies before them, offering to them, going on pilgrimages, wearing haire-shirts, going bare­foot, whipping themselves: mewing themselves up in cloi­sters, caves, Hermitages, with an infinite number of their owne inventions. Is God pacified with these? Can such things appease his wrath? What then can be expected for the performance of their ordinances, but this doome of the high Indge, Mat. 159. In vaine they do worship me, teaching for do­ctrines the commandements of men. And this, Isa. 1. 12. who hath requi­red this of your hand?

Gospellers fai­lings in mate riall circum­stances.I would to God there were no occasion among us given to feare the like doome. True it is that we have by the Di­vine providence more and better light then Papists have, whereby the vanity of their unwarrantable additions to Gods ordinances are discovered and abandoned, yet many offer up their incense without fetching fire from the Lords altar. For some that draw nigh unto God with their mouth, and honour him with their lips, have their heart farre from [Page 47] 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, Mat. 5. 44. Love your enemies, do good to them that hate you. The Law exem­plifieth this generall in these particulars. 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 [Page 48] 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, 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, iratum (que) animam ad molliciem, & benevolentiam flectimus. Hier. Hedib. quaest, 15. 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. 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 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, 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? 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. (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: 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. 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 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 up that breach, or otherwise it will soone become irreco­verable.

The cause of utter destructi­ons.Hence have we a demonstration of the folly of men, who [Page 50] having incensed the Lords wrath, continue to adde sinne to sinne, and to lie securely therein, nor repenting, nor hum­bling themselves with prayer and fasting, nor thinking any way to pacifie the Lords fiery indignation, till the fury thereof flame round about them, and that so fiercely, as there is little hope of quenching it. This is the cause of those desolations and utter destructions that have bene here­tofore, or still are made in the world. For,

• 1.
  Mic. 7. 18.
  The Lord delighteth in mercy: Were men carefull to walke in any measure worthy of his mercies, his godnesse would be as an ever-springing, and over-flowing fountaine sending out sweet streames to refresh us from time to time with all needfull blessings.
• 2.
  Isa. 28. 21.
  Iudgement is his strange worke: therefore he useth to threaten it, before he execute it. If therefore threatning of vengeance did kindly worke on men, and make them humble themselves before the Lord, and turne from their sinnes, he would not execute what he threatneth. Instance the case of
  Ion. 3. 10.
  Nineveh, and of
  Ier. 26. 18, 19.
  Hezekiah.
• 3. God is
  Ion. 4. 2.
  slow to anger. Though he be provoked to be­gin to execute vengeance, yet is he not hasty in powring out all the vials of his wrath. He first begins with one. He first striketh but softely. If then men humble themselves, and confesse their sinnes with penitent hearts, he will say to his Angell whom he hath sent to destroy,
  2 Sam 24. 16.
  It is enough: stay now thine hand.

Deferring re­pentance, a cause of much mischiefe.The cause therefore of Gods severity in executing venge­ance, rests in mans obstinacy. For Psal. 18. 26. Tamberlane ut Stephan. in Apolog pro Herodoto. With the froward God will shew himselfe froward. Man persists obstinately in sinne: and God persists resolutely in punishing sinne. I have heard of a Generall, that was wont to carie with him in his Camp three sorts of flaggs, a white, red, and black one. And when he first came against a City, he displayed his white flag, to shew, that if without resistance they would yeeld, they should upon acknowledging fealty to him, enjoy their lives, livings, and liberty. If they refused this offer, he then dis­played a red flag, to intimate, that he intended a bloudy [Page 51] battell against them. If notwithstanding this menacing of bloud they obstinately stood out against him, he lastly dis­played a blacke flag, giving them to wit thereby that now nothing was to be expected but utter ruine and desolation. That practice was somewhat answerable to a Law that God made for his people, that Deut, 20. 10, 11. when they went to fight against a City, they should first proclaime peace: whereof if they would not accept, they should destroy them all. To apply this; The preaching of the Gospell is Gods white flag. The seasonable and just threatnings of his Ministers, his red flag. Execution of judgement by Plague, famine, sword, or any other like kinds, his blacke flag. How foolish, how sottish, how rebellious against God, how injurious to their owne soules are they that not only despise the offer of mercy in the Gospell, but also cary themselves contumeliously against the threatnings of Gods Ministers grounded on his Word, and justly deduced from it. Even this is our case: so have we dealt with God: and thereby provoked him to hang out this black and deadly flag of Pestilence, whereby so many hundreds are weeke after weeke destroyed among us. This by speedy humiliation and conversion might have been pre­vented.

Speedy repen­tance very profitable.If in any case speed and haste be needfull, surely it is most needfull, yea and necessary in appeasing the wrath of God. No fire, no floud like to it. For the point therefore in hand, what course soever ye take, (having good warrant for it) That you doe, do quickly. Whether the judgement be pub­lique or private, on our selves or others, let us make no de­lay. Take At the time when this was preached. viz. Aug. 1625 a publique fast was weekely celebrated. this opportunity now at length offered for pub­lique humiliation by prayer and fasting: and what you out­wardly make shew of before men, do inwardly and effectu­ally before God the searcher of hearts. Put off no longer time. Heb. 3. 7, 8. Wherefore as the Holy Ghost saith, To day if ye will heare his voice harden not your heart. There is just cause to speake to you in such a manner, as in another case Act. 27. 21. Paul did to those that were in the ship with him, Ye should have har­kened to Gods Ministers, and not have loosed from your [Page 52] loosed from your covenant with God, and have gained this losse and harme which by fiercenesse of the plague hath befallen us. You should (as §. 6. hath beene noted of Iob) upon suspition have used meanes to prevent this Plague: or at least, when one or two in a weeke died of the Plague in the suburbs of the City, you should have used all the meanes that Gods Word warranted, then and there to have stayed it. Have ye not heard of the counsell that Eliah gave to Ahab. 1 King. 18. 44. When there arose a little cloud out of the sea like a mans hand, he said, prepare thy chariots, and get thee downe, that the raine stop thee not. So upon the sight of the smallest signe, and first beginning of this Plague, we should have used all warranta­ble meanes to have prevented, if it had beene possible, these showers of Gods vengeance which have day after day fallen upon us. But seeing those opportunities have been too carelesly passed over, let us now be made more wise. Quickly speedily, as quickly & speedily as possibly we can, seek yet to quench this fire, to make an attonement for our selves and o­thers yet living. Considera quam multi modò mo­riuntur, quibus si haec hora ad agendum poeni tentiam concede­retur quae tibi concessa est, quo modò per attaria & quam festi­nanter currerent, & ibi flexis geni­bus, vel certè toto eorpore in terram prostrato, tam diu suspirare [...]t, plorarent, & orarent, donec plenissimam peccatorum veniam d Deo consequi mercrentur. Tu verò commedende, bibendo, j [...]c [...]ndo & ridendo, tempus o [...]ose vi­vends perdis, quod tibi. in dulserat Deus ad acquirendam gratiam, & promereadam gloriam. Cogita etiam quot animae in inserno nunc cruciantur sine spe veniae, & misericordiae. Si amor Dei te tenere non potest, saltem teneat & terreat timor judicij, metus gehennae, &c. Bern. de Interiori Domo. cap. 63.O cōsider how many have died, who if they had this time for repentance, which ye have, would fast and pray, and turne from sinne, 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 (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, —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 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, Lev. 1. 4. It shalbe accepted for him to make an attonement for him. The events are thus set out, Gen. 4. 4. The Lord had respect to Abel, and to his offering. —8. 21. The Lord smelled a sweet savour. Lev. 9. 23. The glory of the Lord appeared to all the people. 1 Sam 7. 9. The Lord heard him. 2 Sam. 24 25. The Lord was entrea­ted for the land. 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, Isa 1. 18. Come now, and let us reason together, saith the Lord. Pro 9. 5. Come eate of my bread, &c. Isa. 55. 1. Come, buy wine and milke without mony, &c. Mat. 11. 28. Come unto me all ye that labour, &c. 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 [Page 54] types, Christ Iesus, Rom. 3. 25. Whom God hath set forth to be a propiti­ation: —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. 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: 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 [Page 55] 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. 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. 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 quàm 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 are sicke admit Physi­tians, and remedies, there is much hope of recovery. But if like mad men they admit no meanes for their good, they must needs be irrecoverable, having none to cure them: not so much for the nature of the disease, as for want of meanes to cure them. In this case they may be supposed to be worse then Devils. Had a Redeemer been given to Devils, and an attonement by him made betwixt God and them, we cannot but think that they would most readily and willingly have embraced reconciliation. Yet how many children of men have there beene in all ages, in all places, against whom the [Page 56] Lord may justly take up this complaint, Mat. 23. 37. How oft would I have gathered you together even as the hen gathereth her chickens under her wings, and ye would not! And this, Isa. 65. 2. I have spread out my hands all the day to a rebellious people, which walketh in a way that was not good, after their owne thoughts: A people that provoketh me to anger continually to my face. Too too many such there are among vs, who most ungratefully and contumeliously reject all the meanes which God in his goodnesse and wisdome hath afforded to allure and draw men to himselfe. For meanes of reconciliation, and salvation, what nation hath more plentifully enjoyed them, then England, and what part of England more then London? But let the impiety and iniquity, profanenesse and licentiousnesse, drunkennesse, and all manner of uncleannesse, swearing and lying, debate and deceit, extortion and op­pression, and other like offences against God and man, com­mitted in this bright light of the Gospell, give evidence, whether reconciliation offered on Gods part be answe­rably accepted on mans part. Can we now wonder at Gods judgements among us, and heavy hand upon us? Have we not rather cause to admire his long suffering and lenity, in that he hath so long held his hand from striking: and in that he now strikes, he doth it so gently. For howsoever this stroake of the Plague considered in it selfe be heavy: yet compared to our deserts, it is but light. Lam. 3 22. It is of the Lords mercies that we are not consumed, because his compassions faile not.

§. 36. Of the penitents comfort in reconciliation.

3. Poenitentes, quid à seipsis suscipit judicatos, Deus absolvit. Cypr. Serm de Pass. Christi. POore penitent sinners, whose hearts are broken with sight and sence of their sinnes, may hence, and will hence receive much comfort, that there is meanes of attone­ment and reconciliation betwixt God and them. For God useth to absolve such as he observes to judge themselves. This must needs be very cordiall to them. For true peni­tents that are pierced with sence of their sinnes, know that [Page 57] while there remaines enmity betwixt God and them, they are in no better estate then the Devils. They find by the heavy burthen of sinne oppressing their soules, and by their deepe apprehension of Gods wrath thereupon, that Gods favour is more sweet then life it selfe, and infinitely to be preferred before all contents and delights that this world can affoord. To these Isa. 52. 7. How beautifull are the feet of him that bringeth good tidings, that publisheth peace, &c. Take notice therefore, O ye poore in spirit, take notice of this sove­raigne ground of comfort, There is meanes of reconciliation betwixt you and your God. An attonement is made. Com­fort your soules herewith. Sufficit mihi ad omnem justitiam solum habere prepitium, cui soli peccavi. Bern. super Cant, Serm. 23.It is sufficient, and in stead of all righteousnesse, to have him alone, against whom alone I have sinned, propitious and gracious in pardoning sinne.

Meanes of re­conciliation to be sought.4. Means of reconciliation being on Gods part affoorded and offered, it remaineth as a bounden duty for us, with the uttermost of our power to seeke after it. Yea it giveth good encouragement to do our best for partaking of the benefit thereof.

• 1. For our duty, shall a matter of so great consequence, so excellent, so needfull, so usefull a thing as reconciliation with God be published and proclaimed to us wretched re­bels against God, and should not we enquire after it? They adde much to the heape of their other sinnes that neglect this duty.
  Heb. 2. 3.
  How shall we escape if we neglect so great salvation?
• 2. For encouragement, what greater then this, that there is such a thing, that upon due and diligent seeking, may and shalbe had. If God were implacable, irreconciliable, and would accept of no attonement, then had we cause to be discouraged from seeking it, but God is so farre from being irreconciliable, that he is most easie to be intreated. Yea by his Ministers he
  2 Cor. 5. 20. Mic. 7. 18.
  prayeth us to be reconciled to him. Who is a God like to thee, that pardoneth iniquity, &c.

§. 37. Of the resemblance betwixt prayer and incense.

HAving handled the meanes of attonement here prescri­bed by Moses according to the letter of the history, we will further endeavour to open the mystery contained under it.

The principall meanes was offering incense. This may be considered as a service to be done by man: or as a Legall Thus [...] est spiritual [...]s thy­miamatis, quod est c [...]lius Dei. Hier. Com­ment. lib. 1. in Hab 2. type of an Evangelicall truth.

As a service, or duty to be performed on mans part, it set out prayer.

As a type it prefigured Christs Intercession.

That it set out prayer, is evident by the Psalmists applica­tion of the one to the other, where he saith, Psal. 141. 2. Let my prayer be set before thee as incense. This also is meant by the Lord, where he saith, Mal. 1. 11. In every place incense shalbe offered to my name.

The resemblance of prayer to incense, is in many respects very apt. For,

• 1.
  Exo. 30. 36.
  The spice of which the incense was made, was to be beaten very small. So the heart out of which prayer com­meth, must be
  Psal. 51. 17.
  a broken and contrite heart.
• 2.
  Lev. 16. 13.
  Fire must be put to the incense, and therewith the incense burned. So
  Mar. 11. 24. Iam. 1. 6.
  faith and
  Iam. 5. 16.
  servour must be added to prayer, whereby it is made to ascend to God.
• 3. Incense must be burnt
  Exo. 30. 7.
  on the altar, or
  Lev 16. 12.
  on a censer, as Moses here commanded Aaron. So must our prayers be offered on
  Heb. 13. 10.
  the altar Iesus Christ: who is also as
  —9 4.
  a censer.
• 4.
  Ezek. 8. 11.
  Incense being fired ascended up like a cloud. So
  Rev. 8 4. 2 Chro. 30. 27. Ion. 2. 7.
  doe faithfull and fervent prayers ascend to heaven where God is.
• 5. Incense caused
  Lev. 16. 12.
  a sweet perfume and savour. So is
  Iob 42. 8. Psal. 69. 31.
  prayer pleasing and acceptable unto God.
• 6.
  Lev. 16. 13.
  Incense was a meanes to pacifie Gods wrath, as here [Page 59] in the text. So prayer. By
  Exo 32. 14.
  Moses his prayer was Gods anger appeased.
• 7.
  Numb. 16. 40
  Incense was to be offered up by Priests onely.
  Rev. 1. 6.
  So are all Saints made spirituall Priests, and
  1 Pet 2. 5.
  thereby fitted to offer up the spirituall incense of prayer.

§. 38. Of incense typifying Christ.

THat Incense was a type of Christ; may be collected by the Apostles specifying the Heb. 9. 4. golden censer, which was onely for incense, among other Legall types of Christ. The golden censer was a type by reason of the incense, for which it was made: much more therfore must the incense it selfe be How sundry types may be applied to Christ. a type. If it be demanded how the one and the other too could be a type of Christ; I answer, In regard of severall matters appertaining to Christ. Some types set out one of Christs natures, others another: Some his person, others his offices: againe, others, speciall benefits that the Church reaped by Christ. In a word, the sundry and severall types under the Law, set out sundry and severall excellencies that were in Christ, and sundry and severall benefits that issue from him.

That the fitnesse of the types here mentioned may be the better discerned, I will paralell, and set out the incense, censer, fire, and altar in such manner as with good probability may be applied to Christ.

The type being thus applied to the truth in the particular circumstances thereof, we will insist especially upon the maine substance here intended, which is the true meanes whereby God is appeased, here typified by Aarons offering [Page 61] incense: namely Iesus Christ the beloved Sonne of God, his making of intercession for sinners.

§. 39. Of the vertue of Christs intercession to appease God.

CHrist by his intercession is the onely true meanes of appea­sing God. All Legall rites instituted to this purpose were types hereof. For the whole Law was Col 2. 17. a shadow of things to come: but the body is of Christ. He is that Gen 3. 15. seed of the woman that should bruise the serpents head, and so slay hatred. Gal. 3. 16. He is that Seed of Abraham, in whom all na­tions should be blessed, by reason of this attonement. He the Heb. 10. 10. propitiatory sacrifice, he the Eph. 5. 26. cleansing water, he the in­cense, he the Ioh. 3. 14, 15. Brasen Serpent, by which such as are stung by sinne and Satan are cured. To omit other types, Eph. 2. 14. He is our peace: 1 Ioh. 2. 2. He is the propitiation for our sinnes: 1 Tim. 2. 5. He is the Mediatour betwixt God and man: 2 Cor. 5. 18. God hath reconciled us to himselfe by Iesus Christ: Rom 3. 25. whom God hath set forth to be a propitiation. Therefore Hebr. 1. 3. when he had by himselfe purged our sinnes, he sate downe on the right hand of the Majesty on high: where —7. 25. he ever liveth to make intercession for us. On which ground the Apostle maketh this holy challenge, Rom. 8. 34. Who is he that condemneth? It is Christ that died: yea rather that is risen againe, and is even at the right hand of God: who also maketh intercession for us. Thus we see how plentifull and evident the holy Scripture is in this principle of our Chri­stian Faith.

1 Tim. 3. 16. Christ being true God, Mat. 17. 5. his Fathers beloved Sonne in whom he is well pleased: and having Heb. 9. 12. by his owne bloud obtai­ned eternall redemption, he hath a power and right to quench the fire of Gods wrath, and to make peace betwixt God and man. The dignity of his person, and the all-sufficiency of his sacrifice have made way thereto. The like can not justly be said of any other meanes whatsoever, in heaven, or in earth. Wherefore 1 Tim. 2 5. There is one (one onely) Mediatour betwixt God and man, the man Christ Iesus.

§. 39. Of the vanity of meere creatures intercession.

SVrely they do more incense then appease God, who to the heape of their other sinnes adde this high pitch of presumption, Intercession of men or Angels. Can mans in­vented incense, offered up with strange fire, pacifie Gods wrath? For, intercession of men 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 Lev. 10. 1, 2. The fire that went out from the Lord devou­red Nadab and Abihu: and as 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. 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 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.

[Page 63] 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. [Page 64] 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 shalbe 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 [Page 65] but bring unspeakeable comfort to the soule.

§. 40. Of the scope of the last clause of the 46 Verse.

A Reason of the fore-mentioned direction given to Aaron, is here rendred, as is evident by this causall particle [...] FOR. The reason is taken from the manifestati­on of Gods wrath: and confirmed by an effect or evidence thereof, a plague.

The reason may thus be framed.

• When Gods wrath is gone out, attonement must be made.
• But now Gods wrath is gone out.
• Therefore now an attonement must be made.

That Gods wrath was gone out, he proves by the effect thereof: which may be thus framed.

• When a plague is begun, Gods wrath is gone out.
• But now a plague is begun. Therefore, &c.

Here are two points to be considered.

• 1. The Substance of the reason.
• 2. The Inference of the reason.

The Substance setteth out

• 1. The cause. Wrath.
• 2. The effect. Plague.

The Inference noteth out a duty to be thereupon perfor­med, which is to appease Gods wrath.

First of the Cause, wrath, amplified by the Author whence it came; From the Lord.

§. 41. Of the sense of these words, Wrath is gone out from the Lord.

THe originall word translated wrath, signifieth a fervor, [...] excanduit vehemencer. fiercenesse, or vehemency of anger. 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 [...] [...] 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. Deut. 29. 28. [...] [...] & excand [...] centia, & se [...]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, [...] 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, [...] 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, [Page 67] 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 us (que) 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 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 1 Sam. 20. 30 Si off [...]nditur de­bet irosci: si iras­citur debet ulcis­ci. Nam & ultic fructus est irae: & ira debitum offē sae. Tertul, ad­vers. Marciō. 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 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 [Page 68] 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 Rom. 25. the Apostle saith, Thou treasurest up to thy selfe wrath, he meaneth judge­ment: as is further evident by this phrase, 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 Psal. 69. 24. wrathfull anger, Deut. 29 24. Heate of great anger, 2 King 23. 26 Fierce­nesse of great wrath, Isa. 42. 25. Fury of anger; and his anger is said to Exo 32. 11. waxe hot, Numb 11 10 to be kindled greatly, Deut. 29. 20. to smoke, —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 best Saints on earth, they oft provoke his wrath, as
  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
  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,
  2 King 22. 17
  My wrath shalbe kindled, and shall not be quenched.
  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 Ion 42. The Lord is slow to anger, Exo. 34. 6. Long-suf­fering, Neh. 9 17. Ready to pardon: and when he hath threatned, or begun to inflict judgement, he is soone brought to Ion. 4. 2. 2 Sam. 24. 16. repent him of the evill. But by reason of mans provoking disposi­tion: [Page 69] 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? tran­quillitatem (que) mē tis 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. 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 1 Pet. 1. 19. A Lambe without blemish, and without spot: Heb. 7. 26. Holy, harmlesse, undefiled, sepa­rate from sinners: yet Mar. 35 was he angry. So were sundry Saints on just occasions noted to be angry, yet not blamed: as Numb. 16. 150 Moses, 2 Sam. 13. 21. David, 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 [Page 70] and other affections are accounted good and lawfull by vertue of the Spirits renewing them.

2. Ob. Gal. 5 20. The Apostle reckoneth wrath among the fruits of the flesh: and Col. 3. 8. How anger ac­counted evill. exhorteth to put it away.

Answ. He meaneth wrath and anger as perverted and corrupted. 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 Col 3. 8. wrath, anger, maliciousnesse, 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 Exo. 32. 19. threw them out of his hands, and brake them. So 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 [Page 71] 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 uti (que), 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 Mat. 5. 22. he that is angry with his brother without cause or [...] temerè. unadvisedly, or rashly, shalbe in danger of the judgement. Ion. 4. 4. Canis est impu­dens ira: sed lege audire discat. Si suerit canis in grege tam ferus ut non obediat jubenti pastori, omnia perdita sunt. Sed si discit audire, utilis erit contra lupos, & contra piratos, &c. Chrys. ad Pop. Hom. 30. Thus was Ionah angry over­rashly, and without cause.

Immeasurably angry are they that so exceed in passion, as inwardly they are disturbed in their memory, and out­wardly manifest as much by outragious words and actions: as Saul, 1 Sam. 20. 30, 33.

Had Stoicks and others (that hold all passions to be un­beseeming wise men) well discerned betwixt the nature and corruption of passions, they would easily have found out their owne mistakings. For anger is as a shepheards dog, which if he be not at his masters call, to run, or returne, and do this or that, may be very pernicious: but if he be orde­red by his master, he may be very profitable against wolves and theeves.

§. 44. Of the matter of mourning which the provo­cations of Gods wrath give.

2. THe maine point that Anger is in God, and wrath may come from him, gives great matter of humiliation, in regard of the many great provocations thereof day after day. We know that fire is very fierce where it finds matter to worke upon. Would it not thereupon much grieve and perplexe men, to see desperate fellowes in every house blowing up fire to make it catch hold on houses. More desperate are impudent and impenitent sinners. For no fire so fierce, so fearefull as Gods wrath. No such meanes to kin­dle and enflame fire, as sin to incense Gods wrath. No such danger and dammage can come by any fire, as by the wrath of God. Were not the patience of the Lord more then ordi­nary, whereby the fire of his wrath is kept from flaming Ier 9. 1, 2. Tu hominem quidem exacer­bans, amicos ro­gas, & pecunia [...] expendis, & mul­tos absumis dies accedens & sup­plicans: & sive semel, sive his, sive millies te re­pulerit irritatus, non recedis, sed magis conten­dens majorem affer [...] supplicati­onem. Deo autem omnium exacer­bato oscitamus, & recedimus, & deli [...]ijs, & ebrie­tati vacamus, &c. Chrys ad Pop. Hom. 46. out, our houses, our villages, our Cities, our nations, yea, the whole world, and all therein would soone be utterly con­sumed. O let not the consideration of Gods wrath be passed over with an unrelenting heart, or with dry eyes. I am sure, if it be well weighed, and deeply layed to heart, it will give just occasion to every one of us to cry out and say, Oh that mine eyes were waters, and mine eyes a fountaine of teares, that I might weepe day and night for the many provocations of the wrath of the Lord. Oh that I had in the wildernesse a lodging of wayfairing men, that I might leave my people, and go from them: For they are all desperately set to incense the wrath of the Lord more and more, till they and all they have be brought to nought. Were the terrour of the Lords wrath better knowne and believed then it is, it would cer­tainely restraine mens excesse in provoking the same: and make them more carefull and diligent to pacifie it. If men be incensed, what paines is taken, what friends are used, what cost is expended, what time is wasted with waiting to paci­fie them? If the offender be once, twice, yea many times [Page 73] rejected, yet will he not give over. Is any such thing done to pacifie God?

To aggravate this point, let the Title whereby the Lord The terrour of the wrath of Iehovah. See The Churches Con­quest on Exo. 17. 15. §. 72. of this title IEHOVAH. Prov. 19. 12. is here set forth, be noted. It is IEHOVAH. The wrath of Iehovah: that is, the wrath of that great God, who hath his being of himselfe, who giveth being to all, on whom all depend, who hath power to save, and to destroy, who can inflict judgements that will make the stoutest to quake, that can cast body and soule into hell. The Wise­man saith, that The Kings wrath is like the roaring of a Ly­on. Now consider, when a Lyon hath espied his prey, (suppose a Lambe, Kid, or any such thing) and runneth and roareth after it, how that silly prey quaketh and trembleth. The Lyon hath roared, who will not be afraid, Am. 3. 8. saith the Prophet?

Now if the wrath of a King (who is but a mortall man, who may soone be taken away) who is not able to doe what he will, be so terrible; what is the wrath of the eternall, almighty Iehovah? The foresaid wise man saith of the foresaid wrath of a King, He that provoketh him Prov. 20 2. unto anger sinneth against his owne soule, meaning his temporall life. But he that provoketh Iehovah unto anger, sinneth indeed against his owne soule in the ut­termost Horrendum est incidere in ma­nus Dei viuen­tis, offendere Cre­atorem, recalci­trate Dominan­tis imperio, qui habet potestatem corpus & ani­mam pouere in gehennam. Bern Serm. in festo Mar Magd. extent that may be, even against his temporall, and eternall life. O then to heare, or to see any evidence, as now we doe, that wrath is gone from Iehovah, how should it make us to tremble, to humble our selves, to fall downe upon our faces, as Moses and Aaron §. 24. Prov. 16. 14. here did, and to doe all that may be to pacifie the same. Where Salomon saith, The wrath of a King is as messen­gers of death, He addeth, A wise man will pacifie it. Let us therefore shew our selves wise, and be so farre from provoking and incensing the wrath of Iehovah, as we do to the uttermost what lieth in us, to pacifie the same. For which there are § 27. 30. directions before prescribed.

§. 45. Of the sinnes which most provoke Gods wrath.

3. IT is an especiall point of wisdome to take due notice of those sinnes which among others do most provoke Gods wrath: that we may know when to be most humb­led, what to be most watchfull against, and against what most to pray. Gods word giveth us best direction herein. Out of it, I will endeavour to collect such as heretofore have exceedingly incensed him, and caused him in wrath to exe­cute fearefull judgements. They are these.

1. Idolatry. The reason annexed to the second Comman­dement Pergrave crimen est idololatria. Ambr. Com. ment in Col. 3. Hinc critur om nis impictas. Aug de ver [...] Relig cap. 37. giveth evidence against this sinne, that it excee­dingly provoketh Gods wrath. The reason is this, 1 the Lord thy God am a jealous God. Pro. 6 34. Idololatriā saepè ac propriè Scrip­tura sornicatio­nem vocat Aug. de Doct Chr. lib. 3. cap. 8. Iealousie is the rage of a man: therefore he will not spare in the day of vengeance. It is a passion most properly incident to husbands, stirred up against their wives, and against such as steale away their wives heart, and commit adultery with them. But Ezek. 23 37. Hos. 2. 2. idolatry is a spirituall adultery. For 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 (Mat 5 32. thereby the matrimoniall bond is broken) so idolatry against God. Iudg 5. 8. Idolaters choose other gods. So they Isa 42. 8. give Gods highest honour to others. No marvell then that Deut. 9. 19. Numb 25. 3. Iudg. 2. 13, 14. the fire of Gods jealousie is inflamed against them. Deut. 6. 14, 15. This mo­tive against idolatry doth Moses much presse.

2. Prophanation of sacred things, and times. Ezek. 43. 8. The Prophet expresly noteth this to be an especiall cause that provoked God to consume his people in his anger. 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 [Page 75] 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. Gen. 6. 3. This so incensed Gods wrath against the old world, as he swept them all away with a floud. 2 Chro. 19. 2 Wrath is said to come upon Iehosaphat from the Lord, for this very thing. 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. 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 Numb. 11, 6, 10. The an­ger of the Lord was kindled greatly against Israel for their light account of Manna. And 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 d [...]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 1 Sam. 15. 11. it repented God that he had set up Saul to be King: And —16. 14. The spirit of the Lord departed from Saul, and an evill spirit from the Lord troubled him. Psal 95. 10, 11. By Israels ingratitude God was provoked in wrath to sweare that they should not enter into his rest. 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. 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. 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. 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.

[Page 76] 6. Ministers perverting their function: and that by en­couraging and emboldening the wicked: and by discoura­ging and discountenancing the upright. 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 lae [...]ati estis in ruina servs­rum meorum, cadem persecutio contra vos quo (que) venict, &c. Hier. Com­ment. in Abd. I will even rent it with a stormy wind in my fury: and there shalbe 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 1 Sam. 2. 29, &c.—3. 12, &c. Elies house. 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. 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, 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. 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. 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. 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 [Page 77] Prophets, and the men of Iudah, and inhabitants of Ierusalem. And in another Prophet to like purpose thus saith the Lord, 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. 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, Ezek. 20. 21. I would powre out my fury upon them, to accomplish mine anger against them. Obstinacy Isa. 5. 24, 25. after God hath given his Law and Word to his people, and given Numb. 16. 32, 35. former evi­dences of his wrath against them, most incenseth Divine fu­ry. 2 Chr. 36. 16. Peccantes non dolere magis Deum indignari facit & irasci, quam peccare. Chrys. ad Pop. Hom. [...]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. 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. 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.

[Page 78] 11. Impenitency. To such an one saith the Apostle, 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, 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. 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, 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 wilbe 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 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, 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 [Page 80] 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, 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 [...]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.

[Page 81] 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 mitatē extrema [...] 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 [Page 82] 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 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 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. Exo. 21. 35. It is applied to an oxes stri­king, or pushing to death, so to other like strikings: but [Page 83] most commonly to Gods striking of wicked men with some extraordinary judgement. As where David said of Saul, [...] Sam. 26. 10. [...] The Lord shall smite him: meaning so as to destroy him. This word is 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 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 importeth an infectious mortall disease, otherwise sti­led pestilence. Our English word, plague, seemeth to be ta­ken from the Plaga. Latine, and that from the [...] percutio. [...]. Greeke: in both which languages it is usually put for a stroake, a blow, a stripe, a wound, &c. Figuratively therefore, a speciall put for the generall, it signifieth the pestilence. In the Scripture there are also [...] tetigit, per­cussit. Inde nomen, [...] plaga. Exo. 11. 1. [...] percussit. Inde nomen [...] plaga. Deut. 28. 59. other words to set out that disease which we com­monly call the plague: and that as generall as this, properly signifying stroakes, and scourgings: so as they all imply that a plague is an extraordinary stroake, or scourge of God. Yet there is in Hebrew [...] cum duplici segol. a word that is more properly put for the plague: which our English doth commonly tran­slate pestilence. It is the word that God used, when he offe­red to David the choice of one of these three judgements, Sword, Famine, Pestilence. [...] in Piel sig­nificat evertere. Inde nomen [...] pestis, quia multi caaem evertuntur. The roote from whence this word is derived signifieth to overthrow, or destroy. And experience sheweth that by the plague many are destroyed. Sic Latinè pestis, quia pes­sundat. In Latine pestis importeth as much, whence the Scots call this sicknesse the pest. Sic Graecè [...] desicio Quia fa­cit defectum. The Greeke word also intendeth the like. This latter word pestilence, is more restrained to one kind of disease, then the former translated plague. Eve­ry pestilence is a plague, because it is an extraordinary stroak and judgement of God. But every plague is not a pesti­lence: for all the plagues of Egypt were not pesti­lences.

As for the plague here mentioned, though it be not ex­pressed under [...] that word which properly signifieth pesti­lence: yet was it questionlesse a pestilence. For,

• 1.
  2 Sam. 24. 21, 25. [...]
  Such a word as this is attributed to the pestilence [Page 84] that in Davids time destroyed 70000 within the space of three dayes.
• 2. It was infectious: which was one reason why
  Numb. 16. 48
  Aaron stood betwixt the dead and the living: that he might keepe the living from being infected by the dead.
• 3. It was extraordinarily mortall. For
  Numb. 16. 49.
  in a short space there died of it 14700.

Quest. If so many died, how is it said, that the plague is begun?

Answ. In the very beginning of the plague, on a sudden, so many were destroyed, even as at once. Thus in a very short time, on a sudden there were found 185000 dead in the Campe of the Assyrians, lying in siege against Ieru­salem.

In these words, The plague is begun, is an effect of Gods wrath.

More particularly we may observe

• 1. The Matter propounded. The plague
• 2. The Manner of expressing it, is begun.

Hence arise two observations.

• I. A plague is an evidence of Gods wrath.
• II. God can make the beginning of a judgement terrible.

The connexion of these two clauses, There is wrath gone out from the Lord, The plague is begun, give proofe of the former.

This intimation of the beginning of the plague, Aarons speed in offering incense, the vertue of that speed, that the plague was stayed, and yet 14700 to be dead, gives evi­dence to the latter observation.

§. 48. Of a plague as an effect of Gods wrath.

I. See §. 47. Indignationem Dei pestilentia subsequitur. Hieron. Com­ment. in Isay. lib. 4. cap. 19. A Plague is an evidence of Gods wrath. The plague which upon Davids numbring the people was in­flicted on Israel, is expresly noted to be an effect of Gods wrath. For first it is said, for demonstration of the cause of that judgement, that 2 Sam. 24. 1. The anger of the Lord was kindled against Israel: and againe that 1 Chro. 21. 7. God was displeased with Davids numbring the people, and Therefore he smote Israel. Deu. 32. 22, 23. Where God saith, Fire is kindled in my wrath, he addeth as an effect thereof, I will send plagues among them. Ezek. 5. 16, 17 There are three arrowes of Gods wrath mentioned in Scripture; and the plague is one of these. The other two are sword and famine.

Generall and extraordinary judgements are such as al­way come from the wrath of God. Instance the judgements which were inflicted on the Israelites in the wildernesse. They were generall, as in handling the next doctrine we shall shew: and extraordinary, as the severall kinds of them do shew. And they are oft noted to come from the wrath of the Lord, Numb. 11. 1. The Lords anger was kindled, and the fire of the Lord burnt among them, and consumed them. —33. The wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. —25. 4. The anger of the Lord was kindled against Israel: and the Lord said unto Moses, take all the heads of the people, and hang them up, &c. But not to insist on more particulars, the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them, Psal. 106. 40. A plague is ge­nerall and ex­traordinary. The wrath of the Lord was kindled against his people, inso­much that he abhorred his owne inheritance. Now experience sheweth that a plague is both a generall and an extraordinary judgement. Generall it is, for it useth to spread farre and neare, from person to person, from house to house, from street to street, from towne to towne, from city to city: and it taketh away all of all sorts, young, old, male, female, weake, strong, meane ones, great ones, &c. Extraordinary [Page 86] it is, because the immediate hand of God in sending it, in increasing it, in lessening it, in taking it away, is more con­spicuously discerned then in other judgements. It is obser­vable to this purpose, that when David chose the plague, he thus expresseth his mind, 2 Sam. 24. 14. Let us fall now into the hand of the Lord.

§. 49. Of afflictions as effects of wrath or love.

Quest. ARe not diseases, and other kinds of judgements somtimes sent for triall, and for other like ends, which are demonstrations of the wisdome, love, and care of God towards his people, as well as in wrath and vengeance to destroy them.

Answ. We must distinguish,

• 1. Betwixt particular or private afflictions, and general or publike.
• 2. Betwixt kinds of publike and generall afflictions.
• 3. Betwixt the persons on whom calamities are brought, being of different dispositions though they be mixed toge­ther in the same place for co-habition.
• 4. Betwixt the cause of a judgement, and the effect and fruit of it.

1. Particular and private afflictions are oft in love, by reason of Gods wise and tender care over his children, infli­cted on them. Heb. 12. 6. For whom the Lord loveth he chasteneth, and scourgeth every sonne whom he receiveth. And —10. See the profi­table ends of afflictions in The whole ar­mour of God, on Eph. 6. 11. §. 2. & Eph. 6. 15. §. 13. God chaste­neth us for our profit. But we read not of any publike and ge­nerall judgement, which came not from the wrath of God. Many instances of the affirmative, that they were effects of wrath, were given before: and the Scripture affoordeth many more: but not one to the contrary.

2. There are common calamities that fall on all of all sorts: and there are other more speciall, that are intended onely against professours of the true Religion: as persecuti­ons made by enemies of the Gospell. 1 Pet. 4. 12, 13 These may be for triall, to their honour that suffer. But a plague is not of that kind.

[Page 87] 3. When publike and generall judgements come from wrath against sinfull nations, cities, and other societies, there may be some righteous ones mixed among those wicked ones: and by reason of that mixture they may taste of the bitternesse of that cup that is given to the wicked to drinke. Yet the Lord can so sanctifie that See §. 15. Sive famen, sive bellum, sive aliud quodcun (que) mole­stum inducat Deus, ex benig­nitate, & multa dilectione hoc efficit Chrys ad Pop Hom. 7. common judgement to the Saints that partake thereof, as that which is an effect of wrath to others, may be a fruit of Gods love to them. Thus a plague may be sent in wrath against a society, and yet therein Gods love be manifested to his Saints, either in preserving them from it, or taking them by it to heaven. In relation to such persons we may truly say, that whether God send famine, or war, or any other trouble, he doth it of his goodnesse and love.

4. A judgement may at first be in wrath inflicted: and yet upon the sense of the smart thereof people may be so humbled, and brought to such repentance, as the nature of that judgement be altered, and prove to be an evidence of Gods love. Yea such reformation may be wrought thereby, as that calamity (though generall and extraordinary) prove very profitable, and an evidence of Gods fatherly care over such a people whom he hath so purged. 2 Chro. 33. 11, &c. Instance that fearefull judgement that was laid on Israel in Manassehs time. This latter fruit of Gods love maketh not against the former evidence of his wrath. For on such occasions God is said to repent him of the evill which he hath sent. He was angry: but his anger is turned into favour.

The conclusion then remaineth true, that a plague (as first sent to a people) is an evidence of Gods wrath.

§. 50. Of the duties to be done when a plague is begun.

A Plague being an effect of Gods wrath, for staying the plague meanes for pacifying Gods wrath must be used. So did David. He humbled himselfe, confessed his sinne, and that with a penitent heart, and offered sacrifice to God. Apply to this judgement of a plague the directions § 4, 5, 6, 10. be­fore given. And because Moses giveth here a direction when this plague begun, be carefull betimes, even at the beginning of a plague to seeke to asswage Gods anger. Hereof also § 30. before. And that ye may be the more conscio­nable herein, know that plagues come not by chance, come not by any ordinary course and meanes. They come from Gods wrath. Let the directions therefore before given for pacifying Gods wrath be rather observed, then any physicall directions. I denie not but that they are lawfull, needfull, usefull. But this which I speake of, is more law­full, needfull, and usefull. All other without this is nothing at all. In all diseases Gods helpe is especially to be sought. It was Asa his fault, that 2 Chro. 16. 12 In his disease he sought not to the Lord, but to the Physitians. If in all diseases, most of all in this that is such an immediate effect of Gods wrath, The Lord is to be sought unto. And so much the rather, because the plague (among other evidences of Gods wrath) is a most fearefull one, as §. 71. 72. hereafter is shewed.

§. 51. Of the terrour of the beginning of Gods judgements.

II. See § 47. GOD can make the beginning of a judgement ter­rible. I denie not but that the Lord doth oft times begin very mildly and gently: as he dealt with the Israelites in the wildernesse, bringing them Exo 15. 23. to bitter wa­ters, making them to feele —16. 3. the want of bread, and —17. 1. water, (not starving them) and Deut. 25. 18. suffering Amalek to smite the hindmost of them: to try if they would learne to cleave close vnto the Lord. But afterwards his stroaks were more heavy upon them. Yet he can, and oft doth make the be­ginning of his judgements very terrible. At the first raising of the floud to drowne the world, Gen. 7. 11. All the fountaines of the great deepe were broken up, and the windowes of heaven. Was it not a terrible sight to behold the waters fall downe from heaven, and rise up out of the earth so fast as they did? Im­mediately upon the Gen. 19. 23, 24. Sunnes rising on the earth, the Lord rai­ned upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven. How fearefull a spectacle was that even at the first sight thereof. The Egyptian plagues give also evidence hereof. So doth the drowning of Pharaoh and his hoste in the red sea. For while they confidently pursued the Israelites, supposing to get over as safe as the Exo. 14. 24, 25 Israelites did, on a sudden The hoste of the Egyptians was troubled, and their chariot wheeles taken off. In a word, stormes so arose, and waters so fell upon them, as they were all soone drow­ned. Such were many of Gods judgements in the wilder­nesse. Such 2 King. 19. 35 the destruction of the Campe of the Assyrians: Such Luke 13. 1, 4 their death Whose bloud Pilate mingled with their sa­crifices, and theirs on whom the tower of Siloe fell: and Act. 12. 23. He­rods; and many other like judgements.

Gods almighty power makes his judgements to be very terrible. His infinite wisdome makes him know when it is fit, at the first, and in the beginning, to manifest his terrour: answerably he doth so. For in wisdome he ordereth all his [Page 90] actions: and that so as may most make to the glory of his name. Herein Eph. 3. 10. his wisdome is manifested to be manifold, in that he can sometimes by degrees encreasing his judge­ments, and sometimes by powring them out at once bring greatest glory to his name. For by the former kinde of pro­ceeding with men, he giveth evidence of his patience and long-suffering, in that though he be provoked to powre out the vials of his anger, yet he is slow to wrath, and would not that men should perish in his anger, but rather by the beginning of it, be brought to repentance. By the latter kinde, he giveth instance of his terrour when he hath to do with obdurate, and obstinate sinners.

Having to do with such a God, as can make even the be­ginning of his judgement so terrible, how watchfull ought we to be, that we provoke him not at once to powre out the vials of his wrath against us? This severity is usually execu­ted after contempt of milder proceedings (as hath been §. 22. be­fore proved) or upon the committing of grievous sinnes that cry up to heaven for vengeance, as the sins of Gen. 18. 20. Sodom did: or upon obdurate and obstinate persons that Psal. 50. 17, 22 hate instruction. So as men themselves are the cause that Gods stroakes are so heavy. If a Lion that at first teares all to peeces, if a fla­ming fire that quickly turnes all to ashes, if a raging storme that soone oversets ship with all that's in it, if other like violent evils that affoord no time of seeking helpe and remedy be much feared: should not the violent terrour of the Lord be much more feared?

The inference of the beginning of the plague upon the direction to make an attonement: and that as an enforce­ment of the reason (as hath beene shewed before, §. 40.) af­foords this Doctrine. Gods wrath in the beginning of a judge­ment is to be pacified. But hereof we had occasion to treat be­fore. §. 32.

§. 52. Of the meaning and method of the 47 Verse.

THe fore-mentioned charge for staying the plague is here noted to be put in execution: for it is expresly said, that Aaron tooke as Moses commanded. That is, He tooke a cen­ser, and put fire therein from off the altar; For these are the things which Moses commanded in the former verse. This word, [...] dibbar cum dagesh in [...]. commanded is fitly translated. For though usually the word, in the first conjugation import no more then to speake. Yet In Piel quae dadeshatur. in the second, an emphasis is added by a dou­bled letter: and so, especially if the Person that spake, Mo­ses, the Prince and chief Governour; and the Matter spoken, which was a Divine direction for staying the plague, be du­ly weighed, it will appeare to have the force of a command.

As Aarons obedience in the generall substance is commen­ded: so also in the particular circumstances, which is impli­ed in this particle [...] quemadmodum. AS, or according to that which. So much the Hebrew importeth.

Besides this generall, that Aaron tooke as Moses comman­ded, some particulars are expressed: For where Moses char­ged to go quickly, it is here said that Aaron [...] ràn, which importeth the greatest speed that man can make: for he hath not wings to fly withall. It is added, [...] Into the midst of the congregation, namely where the plague was hottest, to shew that feare of infection kept not him from executing his function.

And where this reason is rendred by Moses (The plague is begun) to move Aaron to make speed, the same reason is here againe repeated, and [...] & [...]cce. a note of attention prefixed before [Page 92] it (Behold the plague is begun among the people) to shew that he was the rather thereby stirred to make the speed he made, and to do the deed he did.

Where further Moses commanded to put incense on the fire that Aaron tooke from the altar in his censer, it is here said that He put incense.

And to shew Gods approbation and acceptation of that which Aaron so did according to the charge given him, where Moses said Make an attonement for them, to give Aaron to understand the reason of the charge he gave him: it is here said, He made an attonement for the people: Decla­ring thereby that the end which Moses aimed at was accom­plished.

The Summe of this Verse is

• A remedy used for redresse of a plague.

This is 1 Generally propounded, And Aaron tooke as Moses commanded.

2. Particularly exemplified. Wherein there are foure ob­servable points.

• 1. The manner of doing what was done: Implied in this particle AS. And expressed in two branches.
  • 1. The speed he made. He ran
  • 2. The courage he had. Into the midst of the congre­gation.
• 2. The Motive, which moved him the rather to doe what he did. The plague was begun among the people. This is further amplified by a note of attention, or observation, Behold.
• 3. The Matter, or thing which was done: He put in­cense.
• 4. The End, or Effect, and Efficacy thereof (And made an attonement) amplified by the Parties for whom, For the people.

Five usefull instructions (besides those which were noted in the charge on the 46 Verse, whereof many of them might be here noted againe) are here offered to our due con­sideration.

• [Page 93]I. Obedience is to be yeelded to the good directions of pious Governours. Moses was a pious Governour: his dire­ction was a very good one. Aaron yeelded obedience there­to: which is here commended, and recorded as a patterne for us to follow.
• II. Obedience is to be ordered according to the charge gi­ven. Not onely in the generall substance, but also in the par­ticular circumstances. This particle
  [...]
  AS importeth as much. So do the particular branches of Aarons obedience, being answerable to the particulars of Moses his charge.
• III. Haste must be made to relieve such as are in distresse. When Aaron heares that a plague was among the people, he runnes to succour them.
• IIII. A good calling may make one bold in danger. Aaron was a Priest, and by vertue thereof to offer for the people. He was commanded of Moses to go to the congregation: Therefore he is bold to run into the midst of the congregation, where the plague was begun.
• V. Gods judgements are duely to be observed. The note of observation, BEHOLD, imports as much.

Of putting incense, and making attonement. See before, §. 25, 27, 31, 36, 37, 38. 39.

§. 53. Of obedience to Governours directions.

I. See § 52. Cum omni vigi­lantia omne lici­tum adimpleat. Maximè circa suos superiores s [...]udeat id ipsum observare. Bern. in Form. ho­nest, vitae. OBedience is to be yeelded to the good directions of pious Governours. I say good, such as are lawfull and warrantable, because such an one was the direction here given by Moses, and because if mens directions or comman­dements be evill, such as 1 Sam. 22. 17. Sauls was unto his servants to slay the Priests of the Lord, and as 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, 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 Rom. 13. 1. &c Eph. 6. 5. 1 Tim 6. 1. Tit. 2. 9—3. 1. the Apostles, that wrote to Chri­stian [Page 94] 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. (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, 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 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 Num. 22. 18. not going beyond the word of the Lord to do lesse or more, or —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. Numb. 20 17. Let us passe (say they) thorow thy country: we will not passe thorow the fields or thorow the vineyards, neitherwill [Page 95] 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 (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, 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 —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 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. 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 [Page 96] 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 unumquod (que) prae­ceperit; sed quod­cun (que) 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 commandements: even the obedience of such as think highly of that they have done. Instance Sauls obedience. He, it seemes, was well conceited of his obedience, when he met Samuel with this congratulation, 1 Sam. 15. 13. Blessed be thou of the Lord: I have performed the comman dement of the Lord. Yet Samuel challengeth him of —19. diso­bedience, and of —23. rebellion. Saul performed the —3. substance of Gods charge: for he —7. smote the Amalakites. But he failed in the —3. extent of that charge, he did not utterly destroy all that they had: he —15. spared the best of the sheepe and of the [Page 97] oxen. This tooke away the glory, comfort, and benefit of his generall obedience. His reward was the reward of re­bellion. 1 Sam. 15. 23. It cost him his kingdome. Gods indignation against failing in such things as foolish man may count cir­cumstances, is manifested in the example of that 1 King. 13. 1, &c. Man of God which was sent to Ieroboam. He faithfully delivered his whole message: and though the King invited him to tar­ry and refresh himselfe, yet he would not, because the Lord had forbidden him so to do. Yet because afterwards he be­lieved another Prophet against that part of Gods charge, and went back with him to eat and to drink in his house, it cost him his life: a Lion met him, and slew him.

Both the substance and circumstances of a charge are grounded on the same authority. To faile in either of them is to transgresse his will that enjoyned the one as well as the other. No marvell then that the doing of one be blemished by omitting the other.

§. 56. Of due respect to every branch of that which is given us in charge.

2. IT behoveth us wisely and heedfully to take due and di­ligent notice of every charge that is given us in charge, of the particular branches thereof, and of all the circumstan­ces appertaining thereto, that by a conscionable observation of them all, we may shew our selves Heb. 3. 2. faithfull to him that hath appointed us, as God saith of Moses: Numb. 12. 7. He was faith­full in all mine house. This is honourable to him that giveth the charge, to be in every part and particle thereof obeyed. This therefore will also be acceptable to him. In which re­spects it cannot but be very comfortable and advantageable to the party himselfe that performeth the obedience. This was it wherewith Hezekiah comforted himselfe on his sicke Isa 38. 3. bed: and whereby he was emboldened to call upon God even to reverse that sentence of death which he had given out against him. For the perfect heart which he mentioned in his prayer, was that impartiall respect which he had to [Page 98] every thing given him in charge by the Lord. A perfect heart in Scripture phrase is an entire heart, or the whole heart. And that heart which hath respect to the whole will of God, so farre as it is made knowne unto him, is most properly the whole heart. If any object that a perfect heart implieth a sincere heart: I answer, that an especiall point of sincerity consisteth in the fore-said intirenesse.

§. 57. Of speed in relieving the distressed.

III. Sec §. 52. HAste must be made to relieve such as are in distresse. When Gen. 14. 15. Abraham heard that his bro­ther Lot was taken by the enemies, he quickly gathered an army together before the enemy could escape, and not tary­ing for day light, marched by night. It appeareth that 1 Sam. 11. 11. Saul did so for the succour of Iabesh Gilead. For he came into the middest of the hoste of the enemies in the morning watch: so as he must needs march in the night time. When the Shune­mite saw her sonne to be dead, but withall was perswaded that by the Prophet Elisha he might be restored to life, she saith to her husband, 2 King 4. 22. [...] & curram. Send with me I pray thee, one of the young men, and one of the asses, that I may RVN to the Man of God. Ioh 4. 49. The noble man that said to Christ, Sir come downe ere my child die, intended that he should make all the haste he could. So did he that said, Mar. 9. 22. If thou caust do any thing have compassion on us and helpe us. Luk. 15. 20. Thus the Father of the Prodigall seeing his sonne afarre off ragged and ragged, He had compassion, and RAN and fell on his necke.

Thus will succour intended come the more seasonably: thus may it be the more profitable and beneficiall. By ma­king haste much danger (which delaying and putting off helpe causeth) is oft prevented. This both Martha and Ioh 11. 21. 32. Mary intended, when they said to Iesus, Lord if thou hadst beene here my brother had not died. If Christ could only have healed the sick, and not also have raised the dead, that which they said had beene to purpose.

§. 58. Of the danger of delaying succour.

1. GReat is the inhumanity of them that put off oppor­tunities of affoording succour to such as are in di­stresse. It is directly against the rule of charity, that is so affected with a brothers misery, as it will not suffer him to lie therein a moment beyond the time that it is able to re­lease him. The wise-man expresly forbiddeth all delay in shewing mercy, saying, Say not to thy neighbour, Goe, and come againe, and to morrow I will give: when thou hast it by Pro. 3. 28. thee. Good purposes are oft times brought to nought by such delayes. For at first sight, or other knowledge of ones misery the bowels of another are moved, and thereat he pur­poseth to affoord him that is in misery the best helpe he can. But by putting it off for that present, his compassion is coo­led, and his purpose thereupon altered, and so no succour affoorded. Yea by delaying helpe, though the purpose of do­ing ones best for helpe remaine, helpe may come too late: as a pardon when the malefactour is hang'd, and a medicine when the patient is past recovery. To this purpose tends [...] Hector. apud Eurip in Rhe­so. this proverbe; It is too late to shut the stable doore when the steed is stollen. It was worthily said of him, who said, I scorne to offer helpe too late.

§. 59. Of speedy succour.

2. THat we may manifest our true desire of relieving our brothers necessity according to our ability, let us take the opportunity which by the Divine providence is offered unto us: and upon the first notice of need, run, and make all the speed we can to helpe. Thus shall we shew our selves like unto God. [...], a currendo. Plato in Crat. Macros. l 1. Saturn. c. 13. The ancient Grecians gave God his name from that Divine property, of running to helpe. Mat. 14. 14. Mar. 1. 41. Luk. 7. 13, 14. Of the Sonne of God it is oft noted, that when he saw such and such in misery, he had compassion on them, and healed, or otherwise helped them: namely then at that instant when [Page 100] he first saw them. He delayed not his succour, he put it not off: but presently, instantly gave outward proofe of his in­ward compassion. Eph 5. 1, 2. Be ye therefore followers of God as deare children: and walke in love as Christ hath loved us. And as God and Christ manifest their love to us, by a speedy and seasonable succour, so let us give proofe of our true love. For this end let us remember those that are in bonds, as bound with them: and them that suffer adversity, as being our selves also Heb. 13. 3. in the body. Let us make the case of them that are in misery as our owne case. As we would not that others which are able to helpe us should suffer us to lie scorching in the fire of affliction, but with all the speed they can pull us out: so let us deale with others. A good turne quickly done is doubly done. Bis dat qui cito dat. Senec. lib. de Benef.

§. 60. Of the boldnesse in danger which a good warrant giveth.

IIII. Sec §. 52. A Good calling may make one bold in danger. This is true of such as had the warrant of an extraordinary calling, and of such as have ordinary warran­table callings. Exo. 1 c. 3. &c Moses by vertue of his speciall calling boldly opposed himselfe against Pharaoh, Heb. 11. 27. Not fearing the wrath of the King. Ioshua by vertue of his calling undertooke a warre against many mighty nations and kingdomes. So did many of the Iudges. 1 Sam 17. 34. David on this ground set upon a Beare at one time, and on a Lion at another, and slew them both. Lev. 13. 2, &c.—14. 36, &c. A Priest by vertue of his calling readily and securely admitted lepers to come to him, viewed them, touched them, and went into houses infected with leprosie, to view where, or how farre the leprosie had spread it selfe: yet was the le­prosie infectious.

A good calling is that way wherein God by his Divine A calling is a good warrant. providence setteth a man, and wherein he hath appointed him to walke. Psal. 91. 11. In that way he hath given his Angels charge over him to keepe him. Where we have Heb. 1. 14. the Angels to mini­ster for us: and to Psal 34. 7. encampe round about us; what need we [Page 101] feare? They will either keepe us safe from danger in this world. Or if it seeme good to God to take us out of this world, they will carie our soules into heaven, as Luk. 16. 22. they did the soule of Lazarus.

For application of this point, it is requisite that we be Who to abide in plague time. well instructed by Gods Word in the kind of our calling, whether it be lawfull and warrantable, or no. As for extra­ordinary callings, they must be warranted by an extraordi­nary spirit, which is rare, if at all, in these dayes. But ordi­nary callings have their expresse warrant in Gods Word. As the callings of Magistrates, Ministers, Souldiers, Hus­bands and Wives, Parents and Children, Masters and Ser­vants, Nurses, and Helpers in all kinds of necessities. These may, these must in their place & calling expose themselves to danger, for performing the work which by vertue of their place belongeth unto them. Captains and Soldiers must stand against enemies though thereby they endanger their lives. Magistrates must abide in Cities and other places besieged or infected with contagious diseases, to see good order kept, to take order for supply of such necessaries as are fit for all sorts, though by abiding there, they be in danger. So Mini­sters must abide in such places, to instruct, direct, comfort, encourage the people under their charge. So husbands and wives being one flesh, must have such a tender respect each of other, as not to forsake one another for feare of infection, or other like danger. Servants also, Nurses, and others that in such cases take upon them, or by publique au­thority are appointed to be helpers to such as are infected with the plague, or any other contagious and infectious dis­ease, are bound to attend such persons, and abide by them, yea though it be with danger of their owne lives. For it is necessary that such persons be looked unto. To forsake and leave them, that are not able to helpe themselves, to them­selves, is more then barbarous inhumanity. It is necessary that some abide by them. Who more bound then they that have an especiall calling thereto? They with greatest confi­dence may depend on Gods speciall providence for pro­tection [Page 102] from infection. If they be infected and die, they with greatest comfort may yeeld up their soules into Gods hands, as dying in that place wherein God hath set them. In these cases God hath called them to venter their lives for their brethren, and thereby to give evidence of their true brotherly love.

Of old, Christians were so charitable in relieving such as were visited with the plague, as willingly they hazarded their owne lives. For proofe whereof I will here set downe what Dionysius Bishop of Alexandria reporteth in an Epi­stle to the Brethren in Egypt. Euseb. Eccl. Hist. lib. 7. c. 21. The charity of ancient Chri­stians to their brethren visi­ted with the plague.

Many of our brethren, by reason of their great love, and brotherly charity sparing not themselves, cleaved one to ano­ther, visited the sicke of the plague, and attended upon them di­ligently, cured them in Christ, which cost them their lives. And being full of other mens maladies, tooke the infection of their neighbours, and translated of their owne accord the sor­rowes of others upon themselves: fulfilling indeed the common saying, that Friendship is alwayes to be retained, and departing this life, they seemed the off-scowring of others. In this sort the best of our brethren departed this life, whereof some were Mi­nisters, some Deacons in great reverence amongst the common people: So that this kind of Death for their great piety and strength of faith, may seeme to differ nothing from Martyr­dome. For they tooke the dead bodies of the Saints, whose breasts and hands, and faces lay upwards, and closed their eyes, shut their mouthes, and joyntly with one accord, being like affe­ctioned, imbraced them, washed them, and prepared their fu­nerals, and a little while after they enjoyed the like themselves. For the living continually traced the steps of the dead. But among the Heathen all fell out on the contrary. For scarce had Heathens in­humanity in plague times. the Pestilence taken place amongst them, but they diverted themselves, and fled from their most loving, and dearest friends. They threw them halfe dead in the streets. The dead they left unburied, to be devoured of Dogs: to the end they might avoid death, which they could not escape. Behold here the difference betwixt men that have faith, and faithlesse men.

§. 61. Of publique persons forbearing to visit particular persons infected with contagious diseases.

1. Quest. ARe such as have publique callings bound to goe to particular and private persons being infected with the plague to visit them?

Answ. I find no ground in sacred Scripture to bind pub­lique persons to hazzard their life in particular mens cases. They are set over a Society, not over one or two particular persons. Indeed every particular member of the Society be­longeth to their charge: and they ought to do what they can to the good of every particular person under their charge, so farre as may stand with the good of the whole bo­dy, and prove no prejudice thereto. But if by visiting par­ticular persons they should be infected, and by that infecti­on their life taken away, would not this prove a prejudice and dammage to the whole body? Is it the way, is it the calling of a publique person to go into a particular mans house that is infected? Private persons may every where be found out competently enabled to do such duties as are re­quisite to be done to such as are visited with the sicknesse: or at least, fit persons that have not publique imployments, may be chosen out, and set apart to visit the sicke in contagi­ous places to comfort them, and to see all things meet for them, to be duly performed.

§. 62. Of substituting others in ones place in time of danger.

Quest. WHat if others may be got to supply the pla­ces of such as have the fore-mentioned spe­ciall callings, may not this supply give dispensation to them for some absence.

Answ. Questionlesse difference may be put betwixt per­sons. Some Magistrates are of such use in a common-wealth, as it is meet they be, as much as lyeth in man, preserved [Page 104] from danger. On this ground when David the King would have gone out with his souldiers to battell, The people an­swered, 2 Sam. 18. 3. Thou shalt not go forth. Thou art worth ten thousand of us. Wherefore eminent, excellent persons may be exemp­ted from abiding in dangerous places, and others substituted in their name and stead, to preserve peace, keepe good order, and provide necessaries. Provided that they who are substituted be able and willing to performe the duties whereunto they be deputed. The like may be said of Mini­sters. Yea of husbands, parents, masters, and the like: to leave a wife, a child, a servant infected with an infectious disease to the tendance of others that are fit and willing to do that duty, and faithfull in what they undertake, is not to forsake wife, child, or servant.

§. 63. Of observing Gods judgements.

V. See §. 52. Oportet Dei judi­cia prae oculis ha­berc: mox mala extincta suerint omnia. Chrys. in 1 Cor. 2. Hom. 5. GOds judgements are duly to be observed. Of them saith the Lord, Hab. 1 5. Behold, regard, and wonder mar­vellously, &c. It is usuall in holy writ to prefixe this note of observation (Gen. 3. 22.—6. 17. 1 Sam. 3. 11. Isa. 13. 17. Rev. 11. 14. behold) before Gods judgements. Christ in­tended a serious observation of Gods judgements, when he said, Luk. 17. 32. Remember Lots wife. See The Churches Con­quest on Exo. 17 14. §. 65. The many memorials which among the Israelites were made of Gods judgements, did imply a due consideration of them.

Psal. 9. 16. Isa. 26. 9. The Lord is knowne by executing judgement. His power, his justice, his hatred of evill, his jealousie, his truth, his providence, and other his Divine attributes are evidently manifested in and by his judgements. By a due observation therefore of them, we have the more knowledge of God, and are brought the more to trust in him, and to feare him, to be more carefull of pleasing him, more heedfull in avoi­ding all things that may offend him. On this ground saith the Prophet, When thy judgements are in the earth, the inha­bitants of the world will learne righteousnesse. Not heeding Gods judge­ments takes away the pro­fit of them.

Behold here one especiall reason of the small profit that is made of judgements which the Lord from time to time exe­cuteth [Page 105] in the world, They are not regarded, but are passed over without any right observation of them. Psal. 28. 5. Isa. 5. 12.—57. 1. The Pro­phets much complaine hereof. It may be that men may take notice of judgements that fall upon their owne pates, at least while they lie under them, and feele the waight or smart of them. But who almost considers, and layes to heart Gods judgements inflicted on others? Or judgements laid on himselfe after they are removed or taken away? Mans egregious folly and servile disposition is hereby mani­fested.

His folly in omitting the opportunity of receiving war­ning by other mens harmes (as we speake in the proverbe.) It is an avidence of Gods great indulgency to us, to punish others before our eyes: whereas he might justly punish us for example to others. It is an especiall point of wisdome, to make such use thereof, as to be bettered thereby. But not to regard such a providence, is notorious folly.

His servile disposition, in regarding stroaks no longer then they are laid upon him, and he feels the smart of them. Thus he provoketh God to deale with him as with a slave: and to adde stroake to stroake, judgement to judgement. Phr [...]x plagis.

Learne we to be more wise, more ingenuous. Let us ap­ply the fore-mentioned point of considering Gods judge­ments All kinds of judgements to be duly obser­ved. to all manner of judgements: whether inflicted on others, or on our selves: whether publique or private: whether immediately from Gods owne hands, or mediately from the hands of others, who are Gods instruments: whe­ther sudden or lingring judgements: whether temporall or spirituall: of what kind or sort soever. Thus will light arise out of darknesse, meate out of the eater, comfort out of judgement, profit out of punishment. Thus are Gods judgements sanctified: thus are Saints brought to say, and that by true experience, It is good for me that I have beene afflicted. Psal. 119. 71.

§. 64. Of the sense and scope of the 48 Verse.

HEre is a circumstance used by Aaron more then is ex­pressed to be enjoyned by Moses: but yet not against any thing enjoyned: but that which may rather be by conse­quence gathered. For he was to go to the congregation among whom the plague was begun. He was also to make an at­tonement: the attonement was not for the dead, but for the living. To shew that it was for the living, he stands be­twixt the living and the dead: leaving the dead behind him: turning his face to the living; holding the incense before him, that the living might behold the smoke thereof ascending to heaven for them. Herein he 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 Gen. 16 2.—20 18. Pro 10. 16. clo­sing up a womans wombe, so as no child can come from thence. And for 2 Chro 7. 13. 1 King. 8. 35. shutting up, or closing the heavens, so as they cannot send downe raine: and 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.

• [Page 107] 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. 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. 2 Sam. 24. 17. So Da­vid for those who were reserved after that seventy thousand were destroyed with a pestilence. This was it which Isa. 37. 4. He­zekiah desired Isayah to doe, Lift up thy prayer for the rem­nant [Page 108] that is left: 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 Gal. 6. 10. of doing all manner of good. It is Ioh. 9. 4. the day wherein men may work. 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. 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. 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. 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 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, 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 Luk. 13. 11. The woman whom Satan had bound eighteene yeares. So 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. [Page 110] 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? Isa 59 1. Behold the Lords hand is not shortned that it cannot save: nor his eare heavy that it cannot heare. Though 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 contra (que) venien ti [...]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, [Page 111] if they have been rightly used, as I have 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. 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. 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, Gen 17. 17. I wilbe a God to thee, & to thy seed after thee. Psal 112. 2. The generation of the upright shalbe blessed. Act. 2. 39. The pro­mise is to you and to your children. 1 Cor. 7. 14. Your children are holy. And as for the other Sacrament, make conscience of a frequent [Page 112] participation thereof. But see that you examine your selves, and so eat of that bread, and drink of that cup.

3. 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. 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. 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. 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. 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, Mat. 8. 8 Speake the word onely, and my servant shalbe healed.

The Lord, as he is the Creatour, so the Governour of all things: nothing can be without him: nothing can abide [Page 113] longer then he will. He calls, he sends, he bids come, he bids go away: answerably they come, they go. 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 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.

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 Ier. 44. 13. [...] BY the sword, BY [Page 114] 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. 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 Pronepotes. Numb. 26. 5. under nephewes to Reuben, three generations from him: and imagined that they comming [Page 115] 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. 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 Numb. 16. 1. he is the first mentioned in the conspiracy. —5. He impudently gathered an head against Moses and Aaron, while —12. Dathan and Abiram abode in their tents. 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.

[Page 116] 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 evidence, that,

• II. God can many wayes destroy men. By causing the earth to open it selfe, he destroyed some: by fire he consu­med others: yet besides these, 14700. die of a plague.

The manner of expressing the former judgements by rela­tion to Korah, thus, in the matter of Korah, giveth proofe, that

• III. The bloud of accessaries lieth upon the principalls. Ko­rahs matter was the peoples death.

In that others died about that matter, it further giveth instance, that

• IIII. Accessaries make themselves liable to the judgement that falleth on the principall.

§. 70. Of a plagues devouring.

I. See §. 69. A Plague can quickly destroy a multitude. Here within lesse then a day 14700. are destroyed by a plague. There is mention made before this of a plague, which, though the precise number of them that died be not expressed, may be thought to have destroyed as many as this plague, for it is said that, Numb. 11. 33. The Lord smote the people with a very great plague. After these (but before they went out of the wildernesse) at one time there —259. died in a plague 24000. 2 Sam 24. 15. In Davids time there died within the space of three dayes almost three times 24000 of a plague, viz. 70000. 2 King. 19. 35 In He­zekiahs time when Sennacherib came against Ierusalem, there died of a plague in one night, more then twice as many of the hoste of Sennacherib, as did of all Israel in the fore­said three dayes, viz. 185000. Other histories relate very great destructions caused by plagues.

Thucydides maketh mention of a plague that began at Lib. 2 Belli Pelopon. anno secundo. Ethiopia, fell downe into Egypt, and Afrique, and into the [Page 117] greatest part of Persia, and invaded Athens on a sudden, where dying men lay tumbling one upon another. Their Temples were filled with the dead. Lawes of funerals were broken: every one burying where he could find roome. And while fires were made to burne some dead corps, others were brought and cast thereinto.

Eusebius recordeth a plague at Alexandria which made Ecclesiast Hist. lib. 7. cap. 21. every man to howle thorow the City by reason of the mul­titude of dead corps, which daily fell. There was not an house where no course was found. And the Heathen there left their dead unburied, to be devoured of dogs.

At Rome when Camillus died, there died ten thousand Heurm. de peste. cap. 1. every day of the plague. And under Vespasian and Commo­dus Emperours, two thousand were every day taken away with that infectious disease.

Vnder Iustinian a plague with such violence fell upon Bi­zantium and the bordering places, as every day there died Alsted. in The­saur. Chronol. Mirab. Dei. an. 547. Idem. Ibid. an. 729. Idem. Ibid. an. 1348. five thousand, and some dayes ten thousand.

At Constantinople a plague swept away three hundred thousand persons.

Vnder Charles 4. an Epidemicall plague wasted the whole world for three yeares together. At Lubeck it de­stroyed fourescore and ten thousand: and at Florence an hundred thousand.

In Petrarchs time so fierce a plague invaded Italy, that Idem. Ibid, an. 1359. there remained alive scarce ten of a thousand.

But to leave Forraigne parts, we will give some instances of the multitudes of such as have beene devoured by the plague in our owne Country.

In the raigne of Edward 2. there was so grievous a morta­lity Stow in his ge­nerall Chron. of Engl. an. 9. Edw 2. Idem. Ibid. an. 22. & 23. Edw. 3. of people, as the quicke might unneath burie the dead.

In the raigne of Edward 3. a farre greater plague happe­ned. It came from beyond. sea into the townes and parts of England joyning on the sea-coasts in Dorset-shire, where even as in other countries it made the country void of Inha­bitants, so as there were almost none left alive. Thence it [Page 118] passed into Devon-shire, and Somerset-shire, even unto Bri­stow, where it much raged. It came also to Glocester, Ox­ford, and London, and finally it spread over all England, and so wasted the people, as scarce the tenth man was left alive. When Church-yards were not large enough to bury their dead in, they chose certaine fields appointed for that pur­pose. For the dead in London The Charter-House was afterwards built thereon. Register of the Charter-House excarta. a peece of ground called Spittle-croft, containing 13 acres, without the barres of West-Smithfield, was purchased, enclosed, and dedicated. In that place were buried the yeare following more then fifty thousand persons. Acts & Mo­num. an. Edw. 3. 22. An. Dom. 1348. Two thousand are said to be there buri­ed every day from Feb. 1. till the beginning of May follow­ing, besides those which in other places in and about the Ci­ty were buried. Of that plague there died in Norwich from Ian. 1. to Iuly following, fifty seven thousand an hundred and foure, and in Yarmouth seven thousand fifty two.

In Richard the seconds time, a great pestilence was in Stow. in his generall Chrō. Rich. 2. 15. An. Dom. 1391 Ibid. Edw. 4. 18 An. Dom. 1479 Norfolk, and other countries. Besides other places, in a short time there died therof in the city of York eleven thou­sand.

Vnder Edward 4. an innumerable company of people died of the plague in London, & in divers other parts of the Realm.

In the raigne of Henry 8. there was such a plague, as in Ibid. Hen. 8. 5. An. Dom. 1513 one house, to wit the Minories without Aldgate, there died 27. professed Nunnes, besides lay-people and servants in that house.

In the raigne of Edward 6. was also a great pestilence.

In Queene Elizabeths time many English being sent to Ibid Edw. 6. 2. 1548. Ibid Q. Eliz. anno 4. New-haven for the safeguard thereof, such a plague there fell, as the streets lay even full of dead corps, not able to be remo­ved by reason of the multitude that perished. From thence the souldiers brought the infection into England. Besides those that died in other parts of the Realme there died in London liberties and out-parishes from Ian. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and sixe, besides those which died of other diseases. Againe, from Dec. 29. 1592. to Dec. 20. 1593. there died in [Page 119] London and the liberries of all diseases 17893. of the plague 10673.

In the first yeare of King Iames from Dec. 23. 1602. to Dec. 22. 1603. in London and the liberties thereof there died of all diseases 38578. Of the plague 30578.

In the first yeare of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417.

It hath beene §. 48. before proved that a plague is an effect of Gods wrath, an immediate stroake of his hand. Such a stroake must therefore needs be heavy, and destroy many where it lighteth, especially when the Lord so striketh therewith, as he will shew that he is angry.

§. 71. Of the terrour of a plague.

O Make not a tush at a plague: sleight it not too much. Why a plague is not to be made light of. If we account the lives of men, women and children to be precious, (how precious a thing life is, hath beene § 63. Lege Flavij Io­sephi Antiquit. Iud. lib. 7. cap. 13. Descriptionē peslis quae conti­git sub Davide. Terrorem istius morbi ad vivum exprimit. before declared) we may well thinke that that which ta­keth away the lives of many, is to be accounted a terrible thing. I deny not but that in some respects warre, in other respects famine is more terrible then pestilence: which made 2 Sam. 24. 14. David choose it, rather then either of them. Yet is a plague, if once it grow to any strength, a fearefull and terri­ble judgement. By it, parents that have had many children like Olive plants round about their table, have beene soone made childlesse. By it parents, children, husbands, wives, masters, servants, whole housholds have beene in a very short time swept away. Yea streets, and villages, and cities have thereby beene made desolate. On some it commeth more mildly, and taketh them away without any paine, or extraordinary fervour: on others it falleth more violently, casting them into extreme burning fits, troubling the braine, disturbing the understanding, making them that are affected therewith, rage and rave, and seeke all wayes to make away themselves. Lamentable experience hath given too evident [Page 120] proofes hereof. Besides, by reason of the contagion and in­fection of this disease, deare friends are kept one from ano­ther, and they that are visited therewith, deprived of many outward helpes, and inward comforts that otherwise they might have. Finally, they that die of this disease are for the most part deprived of the honour of that decent and solemne funerall which otherwise they might have: a matter Eccl. 63. Ier. 22. 18. 19. which God himselfe hath threatned as a judgement: but 1 King. 14. 13 Ier. 34. 5. promised an honourable, and comely buriall as a blessing. In these and many other respects a plague is justly to be ac­counted a fearefull judgement: which should make us more fearefull of provoking his wrath that hath the power over plagues, to send them when he will, to continue them as long as he will; and to make them as fierce and violent as he will. See more of this point, § 48, 50.

§. 72. Of the many meanes that God hath to destroy men.

II. See § 69. GOD can many wayes destroy men. Many, many are the wayes that are recorded in Scripture: and yet many many other wayes hath experience in all ages gi­ven evidence of. We read that from heaven Gen 7. 11. water fell and drowned the whole world: and —19. 24. fire and brimstone, and destroyed foure cities at once; and Ios. 10. 11. great stones that flew armies of men; and 1 Sam 7. 10. great thunders, and Psal. 18. 14. lightnings, whereby hosts of enemies have beene discomfited; yea and —78. 48. hot thunderbolts: Iud. 5. 20. the starres in their courses, and Psal. 35. 5, 6. 2 Sam. 24. 16. 2 King 19. 35. Per culices ac mures integros Barbarorum ex­ercitus sugabat Deus. Chrys in 2 Cor. 5. Hum. 8 the Angels of God have destroyed many. All these, and ma­ny other meanes of destruction hath the Lord sent from hea­ven. On earth he can raise up men against men to destroy one another, which is most usuall: He can stirre up Ezek. 14 15. beasts, and Ier. 8. 17. serpents, yea Numb 21. 6. extraordinary fiery serpents, and Exo 8. 6. frogs, —17. lice, —24. flies, —10. 13. grashoppers, and innumerable other kinds of creatures. How many kinds of diseases hath God in all ages raised up to afflict and destroy men? What Physitian can reckon them all up. He can make all the elements his instru­ments [Page 121] to consume men, and all manner of creatures: yea, he can make new creatures to be his scourges. Read in par­ticular the Lev. 26. 16, &c Deu. 28. 16, &c severall curses recited by Moses, and we shall find just cause to say, God can many wayes destroy men.

God is a supreme and absolute Lord over all: and can both dispose them to what worke and service it pleaseth him, and also enable them to effect whatsoever he putteth them unto. So as what he will have to destroy, shall destroy as he will have it. Yea, his Divine power is then especially manifested, when by vile things he effecteth great matters. Tunc maximè manifestatur Dei potentia, quando per viles operatur magna. Chrys. in 2 Cor. 5. Hom. 8.

Is not this Lord now to be feared? Is it safe to provoke his wrath? Doth he not sinne against his owne soule that provoketh him? What if he have inflicted sore judge­ments on others, and thou hast escaped? Doest thou thinke that God hath no more judgments in store, if thou continuest to provoke him? Were they that were not swallowed up with Dathan & Abiram, or not consumed with Korahs com­plices, were they exempted from all other judgments? Were not 14700 consumed with a plague? Remember this aggra­vation, BESIDES those that died, &c. Remember it, and tremble. Thou maist escape this plague, and yet perish by another judgement. Rejoyce not because the rod of him that smote thee is broken: for out of the serpents root shall come Isa 14. 29.—24. 17, 18. Pro qualitate peccati ignem sibi unusquis (que) succendit. Hier. Comment. l. 14. in Isa. 50 acockatrice, and his fruit shalbe a fiery flying serpent. Feare, and the pit, and the snare, are upon thee O inhabitant of the earth. And it shall come to passe, that he who fleeth from the noise of the feare shall fall into the pit: and he that commeth out of the midst of the pit shalbe taken in the snare, &c. Every one kindleth a fire for himself according to the quality of his sin.

§. 73. Of the bloud of others which principalls bring upon themselves.

III. See §. 69. THe bloud of accessaries lieth upon the principalls. The Devill is the chiefest principall of all sinners. He first sinned himselfe, he first tempted and drew man into sinne. In this respect he is stiled Ioh. 8. 44 A murtherer from [Page 122] the beginning. Now a murtherer pulleth upon his owne pate the bloud of those that are murthered. The woman who tempted Adam to sinne, is said to be 1 Tim. 2. 14. In the transgression: whereby among other things is implied, that her owne and her husbands bloud lieth on her. 2 King. 10. 31 This stile given to Iero­boam (which made Israel to sinne) sheweth that he was the principall in the defection of the ten Tribes: 1 King. 15. 29 answerable therefore was his punishment: and —30. his causing others to sin is rendred as a reason of the severity of his punishment. Because David was the principall in the murther of Vriah, 2 Sam. 12. 9, 10 his bloud is laid especially to Davids charge. Thus the deso­lations that came upon Ierusalem, after Manassehs time, are said to be 2 King. 24. 3 for the sinnes of Manasseh, who was the chiefe ringleader unto those abominations in which they continued untill the captivity, Ier 3. 6.—25. 3. notwithstanding that good Iosiah did what he could to make a thorow reformation.

Ob. 2 Chro. 33. 12, 13. Manasseh repented, and had his sinne pardoned. How then could he bring others bloud upon his owne head?

Answ. Gods pardoning of sinne doth not extenuate sinne; and his taking away bloud from a mans soule, doth not im­ply that that man never brought bloud upon his soule, but ra­ther the contrary: for that which is not on man, cannot be taken away from him.

For the maine point, it stands with justice and equity, that they who do not onely sinne themselves, but also draw others into sinne with them, should beare the punishment of their owne and others sinnes. For in those others he sin­neth. They are as his instruments. If a man do not onely in his mind invent and plot sinne, but also with his body and the parts thereof execute it, he pulleth on himselfe the grea­ter vengeance. So doth he further heape up vengeance against his owne soule, if he proceed on to draw others also to sinne. These severall degrees manifest a more wretched disposition, aggravate his sin the more, the more incense Gods wrath, and so cause greater vengeance.

Be wise now therefore, O ye Kings; be instructed ye Iudges of the earth. All ye that are in place of eminency, on whom [Page 123] many eyes are cast, whose example many are ready to fol­low, —Componitur orbis Regis ad exem­plum. Claud. de 4. Consul. Ho­norij. at whose word many are soone moved to do this or that: be ye wary how you commit sinne your selves, how you manifest any approbation of sinne: how you give any countenance to sinne. Abuse not your authority to com­mand any sinne, as 2 Sam 13. 28. Absolom did. Abuse not your wit to contrive and advise sinne, as —16. 21. Achitophel did. Abuse not your eminency of place by making your selves an example and patterne in sinne, as 2 Chro. 33. 9. Manasseh did. Abuse not that grace you have with a multitude, to perswade them to sin, as Mat. 27. 20. the Priests and Elders of the Iewes did. Abuse not that awe and dread wherein you have your inferiours under you, to compell them to sinne, as Dan. 3. 1. &c. Nebuchadnezzar did. Abuse not that dependance which people have on you, O Ministers, by speaking well of evill, by strengthening the wicked, as Ier. 23. 14. the false Prophets did. By these and other like meanes, whereby you draw others into sinne, you pull the bloud of those others upon your owne soules. Now to have not onely ones owne bloud, but the bloud of others also to lie upon him, is a most fearefull estate. Thus he doth not onely as much as in him lieth, draw many into eternall destruction, but also implunge himselfe more deeply into hell fire. For, all those sinnes which others commit by his meanes, are as so many heavy waights lying on his soule, pressing it downe in­to everlasting torment.

This is not to excuse others that are so drawne, as if they should go scot-free: For in this text it is shewed that IIII. Accessaries make themselves liable to the judge­ment which falleth on the principall. This point is handled in The Churches Conquest on Exo. 17. 13. §. 59.

§. 1. Of the meaning of this text.

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, 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. [...] exoratus. The word translated, entreated, signifieth, by entreaty to [Page 130] be moved to do what is desired. Now David besought the Lord, to remove that famine, and God granted his de­sire.

[...] 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 Per [...]. Pet. Mart. Comment. in hunc loc. Tremel, & Iu­nius an notat. in 2 Sam. 24 1. utra (que) 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, [...] a fine 40 annorū. From the end of forty yeares. Now its 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 [Page 131] 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 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, 2 Sam. 17. 8. He is a man of warre, and will not [...]odge with the people. Yea, David himselfe offered to go out in battell against Absalom. —18. 2. Yet, 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 [...] in the dayes of David: that is, in the time of his raigne. For the time of a Kings raigne is said to be 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 [Page 132] 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, 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, [...] Sought the face of the Lord.

By the face of God is meant the manifestation of his pre­sence: and in that respect its oft translated the presence of God, as where its said, 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.
• [Page 133] 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 [Page 134] 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
  1 King. 3. 14.—11. 38.
  God himselfe setteth his example as a patterne before his successours. And
  —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,
  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 things doing that which was good, in other things that which was evill, it is said,
  1 King. 11. 4.—15. 3.
  His heart was not perfect as the heart of David. Yet there was a famine in the daies of David.
• III. A famine may long continue without intermission. The famine here mentioned continued three whole yeares together. A long time.
• IIII. Causes of judgements are to be sought out. The en­quirie here mentioned importeth as much.
• V. Chiefe Governours ought to be most solicitous in pub­lique judgements. David the King is herein set out as a patterne.
• VI. God is to be sought unto for removing judgements. So David here enquires of the Lord.

§. 3. Of famine a judgment.

I. See § 2. A Famine is a judgement. As a judgement it is Lev. 26 26, &c. Deut. 28. 23, 38 53. threatned in the law, and put into the catalogue of the curses, that were fearefull judgements: and Isa 51. 19. Ier. 42. 16. Ezek. 6. 12. by the Prophets, who were raised up to denounce Gods judgments afore-hand to his people. Ezek. 5. 16. 2 Chro. 20 9. Ier. 24. 10.—27. 8. Where the Scripture mentioneth three sharp mortall arrowes of the Lord which he useth to shoot as judgements against children of men, famine is one: one of the sharpest. 2 Sam. 24. 13. These three arrows, as three sore judg­ments, were brought to David for him to choose one of [Page 135] them to be shot against him, but he would not choose fa­mine. Where the Lord saith, Deut. 32. 23, 24. I will spend mine arrowes upon them, in amplification thereof he addeth, They shalbe burnt with hunger, Ioel. 1. 2, &c.—2. 1, &c. Famine is the judgement which the Prophet Ioel doth most pathetically bewaile: and for removing whereof he calleth the whole land to prayer and fasting. 1 King. 8. 35, 37. Famine is one of the judgements which Salomon in his ef­fectuall prayer at the dedication of the temple earnestly de­precateth and prayeth against.

In the Ecclesiasticall histories of the Primitive Churches, it is recorded that a very sore famine fell out in the domini­ons Euseb. Eccle siast. Hist. lib. 9 cap. 7. & 8. Niceph. Calist. Ecclesiast. Hist. l. 7. c. 27. & 28. of Maximinus the Emperour, upon his publishing of cruell and bloudy edicts against Christians. This Maximi­nus was the authour of the seventh fierce and fiery persecu­tion. In his Edicts he laid the blame of all publique judge­ments on Christians. But the foresaid famine, together with a fearefull plague accompanying the same, besides sundry rebellions and insurrections, gave evident demonstration of Gods indignation against that Emperours cruelty.

§. 4. Of the effects of famine.

IF the effects of famine be duly considered, it will ap­peare that it is a most sore and fearefull judgement. Lege Ioseph. de bello Iud. l. 6. cap. 11, 14, 16. & 1. 7. c. 7, 8

1. It bringeth such as have had abundance, enough for themselves and all that belong unto them, yea and much over-plus for the reliefe of others, to extreme penury and beggery. It exhausteth all the mony that the rich have, and forceth them to sell away all their goods, cattell, and lands, (Instance the Egyptians who sold all to Ioseph, Gen. 47. 18, 19.) and to let go any thing: as Iaakob, who let his dar­ling Famis extremi­tas patris amo­rem dicit. Chrys. Hom. 64. in Gen. 43. Benjamin go into Egypt (Gen. 42. 11.) Extremity of famine overcame the fathers love.

2. It depriveth poore men of means to worke and labour for their living. The Prophet, (Zac. 8. 10.) speaking of times of famine, saith, There was no hire for man, nor any hire for beast. Thus meanes of livelihood were taken away.

[Page 136] 3. It maketh men hard-hearted against the cries of such Qui ex opulenti­oribus esse vide­bantur, multitu­dine petentium absterriti, post­quam innumera praestilissent, im­mitem & rigi­dum animum in­duebant, veren­tes ne eandem & ipsi cum petenti­bus brevi pate­rentur egesta­tē. Euseb. Eccl. Hist. l. 9. c. 8. Fames tanta est in Phrygia or [...]a, ut necessariò in­colae patriam re­linquerent. Ni­ceph. Eccl. Hist. l. 11. c. 16. Abraham habuit dies malos, quan­do a same muta­bat regionem, & quaerebat [...]ibum. Aug. Enar. in Psal. 33. Fames admodum exerevit: adeo ut homines ad irra­tionalium ani­mantium ali­menta sint con­versi. Niceph. Eccl Hist. l. 10. c. 35. Rebus necessa­rys desicienti [...]us prohibitis, insoli­tis, & exitiosis alimentis u [...]e­bantur. Ibid. l. 15. c. 10. as starve. For men that have for the present, feare that the famine may bring them to want, and thereupon refuse to give to others. Yea deare and tender mothers are forced to stop their eares against the cries of their young children, ha­ving nothing to feed them withall, Lam. 2. 12. and 4. 3, 4.

4. It forceth such, as otherwise would deale justly, to use fraudulent and violent meanes to get their living. So much doth he intimate, who praying against extreme poverty, rendreth this reason, Least I steale (Prov. 30. 8, 9.) and he who said; Men do not despise a thiefe, if he steale to satisfie his soule, when he is hungry, Prov. 6. 30.

5, It puts men upon dangerous attempts, and makes them desperate: according to the proverb, Hunger makes men breake thorow stone walls. The desperate resolution of the hunger-starv'd lepers giveth instance hereof, (2 King. 7. 4.) It was this, Let us fall unto the hoste of the Syrians. If they save us alive, we shall live: and if they kill us, we shall but die. We got our bread, say the Iewes, with the perill of our lives, Lam. 5. 9.

6. It maketh many, if at least they can get passage, to fly their country; and so voluntarily to banish themselves. Abraham and Isaak, by reason of famine, went to countries where they supposed themselves to be in great danger for their wives (Gen. 12. 10, 12. and 26. 1, 7.) A famine cau­sed Iaakob with all that belonged to him, to go downe into Egypt. (Gen. 46. 6.) and Elimelech with his family to go to Moab (Ruth. 1. 1.) and the Shunemite with her houshold to go to the Philistines, (2 King. 8. 2.)

7. When people know not whither to go, or can not go from the place where they are (as in a city besieged) it bringeth men to feed on the coursest things that they can get. As on horse bread, on all manner of rootes, on acorns, on horses and asses, on mice, rats, and all kind of vermine, on doves dung, on leather, and any other thing that can be chewed, and swallowed. Yea it bringeth such grosse things to high prices, 2 King. 6. 25.

[Page 137] 8. It causeth men to be inhumane, and to eate one ano­thers Vt ma [...]res filios suos commede­rent obsidionis necessitas coer­cuit. Aug de Mirab. S. S. l 2 c. 26. Lege Chrys. advers vituper vitae Monast. l 1 de Maria qua­dam commeden­te filium suum. ex Ioseph Hist. de bello Iud. l. 7. c. 8. Fame tantopere invalescente, ho­mines victus ra­tioxe mutata in aegritudines inci­derunt. Niceph. Eccl. Hist l. 15. c. 10. Pestilentia sem­per famem & penuriam sequi­tur. Hier. Com. in Ezek. 16. l. 4 Majorem habet poen am languor diuturnus, quam citissimuus exitus Aug. Epist. 122 ad Victorian. Quidam pallidi, & summe maci­lenti, perinde atq. simulachra quae­dam, rerum om­nium egeni, hinc & inde oberran­tes, proni in tri­vijs ipsis concide­bant. Niceph. Ecclesiast. Hist l. 7. c. 28. flesh, (Zac. 11. 9.) and not to spare the nearest and dea­rest they have. For it causeth husbands to eate the flesh of their wives: wives of their husbands: parents of their children: tender mothers of their children new borne, (Deut. 28. 54, 55, 56, 57.) There is an expresse instance of this kinde of inhumanity in the siege of Samaria. (2 King. 6. 29. Read also Lam. 2. 20.)

9. It moveth men to eate their owne flesh, (Isa. 9. 20. Eccl. 4. 5.) This hath beene oft observed of such as have beene hanged alive in chaines.

10. It procureth sundry diseases. Among other sick­nesses, the infectious, and mortall, and most uncomfortable sicknesse, the pestilence followeth most commonly on fa­mine. Experience of all ages hath given evidence to the truth hereof.

11. It causeth the most miserable death that can be. It first taketh away all the glory and beauty of a creature: it maketh the flesh to pine all away, and the skin to cleave to the bones. Then commeth on a lingring death, more into­lerable then any speedy torture. The Prophet thus with much passion and compassion sets it out. The Nazarites were purer then snow: they were whiter then milke: they were more ruddy in body then rubies: their polishing was of saphire: Their visage is blacker then a cole: they are not knowne in the streets: their skin cleaveth to their bones: it is withered: it is become like a stick. (Lam. 4. 7, 8.) And againe, Our skin was black like an oven because of the terrible famine (Lam. 5. 10.) Hence he maketh this inference, They that are slaine with the sword are better then they that are slaine with hunger: for these pine away, &c. Lam. 4. 9. Our Ecclesiasticall histo­ries also relate that in time of famine men being pale and ex­tremely leane, even as very images, destitute of all things, wandred up and downe, fell groveling in the streets, &c.

§. 5. Of preventing famine by procuring plenty.

FAmine being a judgement, and (as by the fore-named effects thereof is evident) a fearefull judgement, it will be our wisdome to do what in us lieth to prevent it, or to Sec § 7. moderate it, or to Sec §. 8. remove it.

For preventing Famine, we must

• 1. Observe such duties as procure plenty.
  Plenty how procured.
• 2. Avoid such sinnes as cause famine.

For procuring and continuing plenty, Col 1. 10. Walke worthy of the Lord, unto all well pleasing: being fruitfull in every good worke. Thus the Lord finding thee to be a fertile soile, he will sow all manner of needfull seed plentifully in thee.

To this worthy walking is in particular required,

1. An acknowledgement that the plenty which thou hast commeth from God. Hereof we have a worthy patterne in him who said to the Lord, Psal. 145. 15, 16. The eyes of all waite upon thee, and thou givest them their meate in due season: thou openest thine hand, and satisfiest the desire of every living thing.

2. Thanksgiving to God for what thou hast: and for the refreshing and benefit thou reapest thereby. Deut. 8. 10. This is ex­presly commanded to this end.

3. An using of what thou hast to the glory of God, accor­cording to this Apostolicall direction, 1 Cor. 10. 31. Whether you eate or drinke, or whatsoever you do, do all to the glory of God. Gods creatures are used to his glory, when (besides the fore-men­tioned acknowledgement of Gods providence in giving them, and blessing him for them) we endeavour in the use and strength of them to be the better enabled to do that worke which God appointeth us to do: And when we be­stow some of that which God bestoweth on us, upon pious uses, which after a peculiar manner tend to the honour of his name. To this tendeth Salomons advice, Prov. 3. 9. Honour the Lord with thy substance. —10. Mal. [...]. 10. Plenty is expressely promised here­unto.

[Page 139] 4. Charity to the poore. Thus thou sowest such seed, as will bring forth a plentifull crop. To this kind of seed the Apostle applieth this proverbe, 2 Cor. 9. 6. He that soweth bountifully shall reape bountifully. Somewhat more directly saith the Wiseman, Prov. 11. 25. The liberall soule shalbe made fat: and he that watereth shalbe also watered himselfe.

5. Providence in laying up against a deare yeare. Thus Vir justus provi­det multo antea. quo futurae penu­riae succurri pos­sit. Chrys Hom 64 in Gen. 41. may the abundance of one yeare make supply of scarcity in another yeare, and future want be prevented. By such a pro­vident care in summer, Bees, Ants, and other like unreaso­nable creatures have abundance in winter. Pro 6. 6. To such crea­tures we are sent for instruction. Gen. 41. 48, 54. Ioseph by such a provi­dent care brought it to passe, that when a dearth was in all lands, there was bread in all the land of Egypt. And if the fa­mine had not continued so long as it did, the store which Ioseph laid up, might have made plenty, notwithstanding a yeares famine or more.

§. 6. Of the sinnes which cause famine.

2. THe sinnes which cause famine are in generall Lev. 26. 26. Deu. 28. 23, 38 Peccata gravia nec nitra nec herba bovis d [...]lui possunt: sed gra­vioribus tormen lis indigent. Hier. Com. lib. 1. in Hier. 2. all such notorious, publique, crying sinnes as so farre incense the wrath of God, as thereby he is provoked to exe­cute some publique and heavy judgement, whereof famine is one, and not one of the least, as hath beene § 3. 4. before shew­ed. These sinnes are Sec A Plaister for the Plague, on Num. 16. 46 § 45. Dei beneficia ad i'los referunt, qui cultorum suorum animas perdiderunt. Hier. Com­ment. lib 1. in Os. 2. elsewhere reckoned up.

The particular sinnes which the Holy Ghost noteth in speciall manner to be fore-runners and causes of famine, are these that follow and such like.

1. Superstitious attributing of plenty to other authors then to the onely God from whom all plenty commeth. So did the Iewes that said, Ier. 44. 17. When we burnt incense, and pow­red out drinke offerings to the Queene of heaven, we had plenty of victuals. Hereupon —26, 27. the Lord sware that they should die of famine. So where Israel said, Hos. 2. 5. My lovers gave me my bread, and my water, my wooll, and my flaxe, mine oile, and my drinke, the Lord answereth, —9, 12. I will take away my corne [Page 140] in the time thereof, and my wine in the season thereof, &c. I will destroy her vines and her figtrees. &c.

2. Ingratitude. It is Gods usuall dealing to take away from ungratefull persons the blessings which he hath be­stowed on them. God gave the Egyptians seven yeares of Gen. 41. 53, 54. Omnia auseret Deus, ut qui ex copia datorem non senserant, sentiant expenu­ria Aug. loc. citat. Lege Chrys. Tom. 2. Hom. 29. Quae hunc habet titulum, Quòd nemo laeditur nisi à seipso. Ibi copi­ose disser it contra m [...]nsarum affl [...] ­entiam. Leg [...] item Sermonem ipsius contra lux­um & crapulam. Tom. 5. extraordinary plenty. They were not thankfull. God ther­fore gave them seven years of such scarcity, as all the former plenty was utterly consumed. God will take away all from such, that they who by plenty discerne him not to be the gi­ver of all, may discerne it by want.

3. Perverting of plenty to gluttony, drunkennesse, and all excesse. Of them that used to rise up early in the morning that they may follow strong drink, that continue untill night, til wine enflame them: and the Harp, and the Viole, the Taebret, and Pipe, and wine are in their feasts, it is said, their honourable men are famished, and their multitude dried up with thirst, Isa. 5. 11, 12, 13.

4. Prodigality: or a lavish spending of that abundance which God giveth. Christ exemplifieth this in him that is commonly called the prodigall child. Thorow his prodigality he brought himselfe to such penury, as He faine would have filled his belly with the huske that the swine did eate, and no man gave unto him, Luk. 15. 13, 16.

5. Insensiblenesse of their misery who are in want: To them that stretch themselves upon their couches, and eate the lambs out of the flock: that drink wine in bowles, and an­noint themselves with the chiefe ointments: but are not grie­ved for the affliction of Ioseph: The Lord said, The banquet of them that stretched themselves shalbe removed, Amo. 6. 4, 6. 7.

6. Cruelty to strangers that live among us for succour. Lege Ambr. Offic l. 3. c 7. De non arcend [...] peregrinis urbe tempore famis. Such were the Gibeonites that lived among the Israelites. (Ios. 9. 15.) Vpon these Saul executed much cruelty: and for that cause God sent this famine, 2 Sam. 21. 1. If uncha­ritablenesse to strangers, much more to our owne poore, must needs incense Gods wrath, and move him to with­draw plenty even from the rich, and make them to want.

7. Rejecting the Word of God, which is the bread of [Page 141] life. To those that said to the Prophet Ieremiah, Prophesie Quomodo quis poterit, etiam cui saxeum cor, lan­tum contemptum non gravatim ferre. Chrys. Hom. 6. in Gen 1. de contemp tu verbi. Pseudoprophetae prespera promit­tendo supplantāt populum Dei. Hier. Com­ment l. 3 in Ier. 15. not in the name of the Lord, thus said the Lord of hoste, Their sonnes and their daughters shall die by famine, Ier. 11. 21, 22. By want of corporall food God doth visibly demonstrate their folly in despising spirituall food.

8. Ministers soothing of people with conceipt of plenty, when the Lord threatneth famine. Of the Prophets that said, Ye shall not see the sword, neither shall ye have famine, the Lord said, The prophets prophesied lies in my name; I sent them not; By sword and famine shall those prophets be consu­med. And the people to whom they prophesie, shalbe cast out in the streets of Ierusalem, because of the famine and the sword, Ier. 14. 13, 15, 16.

9. Refusing to subject our selves to that yoke and go­vernment under which God will have us to be, Ier. 27. 8, &c. For, such a government is a meanes of enjoying that which is needfull for us. But resisting the same is a meanes of spoiling us of all.

10. Wilfull standing out against such meanes of provi­sion as God affoordeth because it is not pleasing unto our selves. As when an enemy besiegeth a city, and there is no hope of meanes to raise the siege, nor sufficient in the city long to hold out: and by the enemy conditions for preser­ving of life are offered: by standing out too stifly in this case, God is provoked by famine to destroy such men in their city. So dealt God with the Iewes, Ier. 21. 9. 2 King. 25. 3.

§. 7. Of moderating a famine.

FOr moderating a famine when it is begun,

1. Provision must in time be sent for to such places as have plenty. Gen. 42. 1, 2. So did Iaakob.

2. They who are abroad must stirre up such as have plen­ty to be mindfull of those that are pressed with famine, and send succour to them. 2 Cor. 8. 1, &c Saint Paul was very diligent herein.

[Page 142] 3. More then ordinary diligence in every ones place and calling must be used: that all of all sorts may eate their owne bread. Thus will not some few have the burthen of many lying upon them, which much increaseth a famine.

4. Moderation in diet must be used, and that by those that have greatest store. That which is spared may be for supply to those who have nothing at all. A little scarcity by immoderate lavishing soone produceth a great famine.

5. Frequent fasts must be made by those that have plenty: and what is spared at such fasts, given to those that have not sufficiency. Thus many may be sustained by that which a few do ordinarily spend.

6. Then especially must men observe the counsell of Christ, to invite to their table the poore, the maimed, the lame, and the blind. Luk. 14. 13.

7. Publique provisions must be wisely distributed: ac­cording to the distribution of Manna, whereof they had Exo. 16. 18. every one according to his eating: that is, according to the number of persons in a family, and according to their age, stature and strength.

8. Magistrates must be more then ordinarily carefull in preserving peace and keeping good order: that neither the rich and mighty oppresse the poore and weak (as he that ha­ving many flocks and heards of his owne, tooke from a poore 2 Sam. 12. 2, 3, &c. man that had but one little ewe lambe, that lambe to entertaine a traveller that came to him:) nor the poore and needy fel­loniously and violently take from the rich. In time of famine Magistrates must be the more diligent and carefull, because feare of want will make them that for the time have enough, oppresse others: and present sense of want will move them that have nothing, by hooke or crooke to get what they can. And what is violently or fraudulently gotten, wilbe lavishly spent: and so the famine prove to be the greater.

9. Ministers must be the more carefull to feed their peo­ple with the bread of life: that by the plenty and sweetnesse thereof, they may the more patiently and contentedly beare the want of bodily food. This is the means to instruct men, [Page 143] both to be full, and to be hungry: both to abound and to suffer Phil. 4 12. need. Such instruction wil make famine much more tolerable.

10. All of all sorts must with patience expect the time and means which God shall give for succour, and not prescribe time or means to God. Much lesse murmure against God, or charge him with any evill, or refuse to wait on him, suppo­sing that he can not or will not affoord any succour: as he who said, This evill is of the Lord: what should I wait for the 2 King. 6. 33.—7. 2. Lord any longer? And as the other that said (when Elisha prophesied of much plenty, and that suddenly) Behold if the Lord should make windowes in the heavens might this be? Me­ditation on Gods promises for succour in famine, is of speci­all use to worke patience.

§. 8. Of removing famine.

MEanes of removing famine are such as these.

1. Humiliation, and that especially for §. 6. the sinnes wherby God hath bin provoked to sēd famine. 2 Chro. 7 13, 14. This means even in this case is expresly prescribed by God himselfe, and a promise made of successe therto. That it may be the more effectuall, it must arise inwardly from the soule, and be mani­fested and helped by fasting, weeping and mourning, Ioel. 2. 12.

2. Confession, and that both of our owne guiltinesse, and also of Gods justice in depriving us of his creatures. Salo­mon Confessio hostia est Deo. Aug. Enar. in Psal. 95. compriseth as much under this phrase, 1 King. 8. 35. Confesse Gods name. We have a worthy patterne of this kind of confession in Dan. 9. 4, &c Daniels prayer. For this end Examination of our own in­ward corruptions, and of our former course of life, yea and due observation of the publique and common sinnes of the times and places wherein we live, is very requisite: that thus, if it be possible, we may find out those particu­lar sinnes, which have in speciall incensed Gods wrath, and provoked him to afflict us with famine: and as we find them, so in particular to confesse them: as they, who said, 1 Sam. 12. 19. We have added unto all our sins this evill, &c.

3. Conversion. Ioel 2. 12. This is also expresly prescribed: and 2 Chro. 7. 14. to this promise of succour is made. Conversion must be [Page 144] answerable to confession. It must be universall, from all manner of sinne, whereof we shall find our selves guilty, and Ex fide poeniteat: credat hanc esse medicinam, &c. Aug. de ve [...]a & falsa poenit. cap. 13. whereto we shall find our selves addicted: and particular from those especially, for which we have cause to feare that God hath sent famine among us. To confesse such sinnes, and not to turne from them, is to mocke God, and the more to incense his wrath against us.

4. Satisfaction for wrongs done to man: at least if the wrong be such as God is moved to revenge. This I do the rather here note, because it is a meanes of removing the fa­mine mentioned in my text. For when David had made sa­tisfaction for the wrong done to the Gibeonites, God was en­treated for the land, 2 Sam. 21. 14.

5. Supplication. Ioel 1. 14. 2 Chro. 6. 28, 29—7. 13, 14. This is the most principall meanes of all. All the other are but preparations hereunto. This is like­wise prescribed, and a promise of prevailing thereby annex­ed thereunto. Iam. 5. 18. It hath beene used and proved to be ef­fectuall.

6. Faith in Gods promises. This must be added to pray­er. Both Christ Mar. 11. 24. and Iam. 1. 6. his Apostles require as much. Gods promises have their true and proper effect only in such as believe: and to them they are effectuall, either for suffici­ent supportance, or for a good deliverance.

7. Charity to the poore. For God will succour such as are ready with their uttermost ability to succour others. This is especially for such as have corne, or other provision in store: to bring it forth, and give it freely, or at least to sell it at a cheape rate to the poore. Blessing is promised to him that selleth it: namely, to the poore, and at a reasonable rate, Prov. 11. 26.

§. 9. Of promises for succour in famine.

Quest. ARe there any particular promises for helpe in famine, and deliverance from it?

Answ. Yes, very many: as many as in any other like case. Some of the particulars are these. 2 Chro. 7. 13, 14. If I shut up hea­ven (saith the Lord) that there be no raine, or if I command the locusts to devoure the land, if my people shall humble them­selves, and pray, and seeke my face, and turne from their wicked wayes: then will I heare from heaven, and will forgive their sinne, and will heale their land. Hos. 2. 21, 22. In that day I will heare, saith the Lord, I will heare the heavens, and they shall heare the earth, and the earth shall heare the corne, and the wine, and the oyle, and they shall heare Iezreel. Ioel 2. 18, 19. Then will the Lord be jea­lous for his land, and pitie his people, yea the Lord will answer and say unto his people, Behold, I will send you corne, and wine, and oyle, and you shalbe satisfied therewith. Zac. 8. 11, 12. Now will I not be to the residue of this people, as in the former dayes, saith the Lord of hosts. For the seed shalbe prosperous: the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew. Zac. 10. 1. Aske ye of the Lord raine in the time of the latter raine: so the Lord shall make bright clouds, and give them showers of raine, to every one grasse in the field. Mal. 3. 10. Prove me now saith the Lord of hosts, if I will not open you the windowes of heaven, and powre you out a blessing, that there shall not be roome enough to receive it.

Iob 5. 20. In famine he shall redeeme thee from death.

Pro. 10. 3. The Lord will not suffer the soule of the righteous to fa­mish.

Psal. 33. 19. Behold the eye of the Lord is upon them that feare him: upon them that hope in his mercy: to keepe them alive in fa­mine. —37. 19. See A Plaister for the Plague. on Numb. 16. 45. §. 12, 13, 14. 15. In the dayes of famine they shalbe satisfied.

§. 10. Of instances of Gods preserving in famine, and removing famine.

THat the fore-mentioned promises may with the stronger confidence be rested upon, take instance of How the righteous are ex­empted from judgement. Gods performing them. Gen. 12, 10, 17 When in Abrahams time there was a famine in the land where he sojourned, he went downe into Egypt, where the Lord kept him and his wife in safety. —26. 1, 2. Whē again there was a famine in Isaaks time, God directed him whither to go. —45. 5. —50. 20. Psa. 105. 16, 17 God sent Ioseph purposely before hand into Egypt to preserve Iaakob and all that were with him in famine. 2 King. 8. 1. By his Prophet God adviseth the Shunemite with her house to sojourne where was plenty, when he intended to bring a famine on Israel. 1 King. 17. 4. 16. Miraculously did the Lord provide for Eliah and the widow of Zarephats in famine. So did he for the Israelites in the wildernesse. Exo. 16. 13, 14 When they wanted bread and meat, extraordinarily he provided Manna and Quailes for them: and —17. 6. when they wanted water, he brought it out of a rocke for them. So Iudg. 15. 18, 19. for Sampson, when he was ready to die for thirst, God extraordinarily provided water. 1 King. 18. 42 At Eliahs prayer, after Gods wrath was pacified, on a sudden, raine, having beene with-held three yeares and an halfe, fell downe abundantly. 2 King. 6. 28. —7. 6, &c. Samaria being so long besieged as they began to eate their children, the Lord on a sudden with an extraordinary terrour caused the enemies to flie, and to leave all their provision to the Israelites, so as they had all manner of food in great plenty.

These visible and extraordinary evidences give sensible demonstration of Gods power and pity: how able and rea­dy he is to succour people in their extremities. And due no­tice is the rather to be taken of these, that we may know that when by more ordinary meanes succour is affoorded, it is the Lord that ordereth and disposeth those meanes: and his providence is to be acknowledged therein, as much as if extraordinarily he did what is done.

§. 11. Of famine in a pious polity.

II. §. 2. Ecce in adventu justi fames, & fames validat & non turbatur ju­stus, ne (que) aliquid humanum pati­tur: Chrys. Hom. 32. in Gen. 12. FAmine may be under a pious Governour. Besides the instance of David mentioned in this text, it is expresly noted of the three great Patriarchs, who in their dayes were the supreme Governours of Gods Church, that Gen. 12. 10.—26. 1.—46. 5. there was such famine in each of their times, as they were all of them forced from their owne habitations, and so jour­ned in strange countries. Ruth 1. 1. In the dayes of the Iudges there was a famine in the land. Now all the Iudges (except Abime­lech, a cruell and tyrannicall usurper) were pious Gover­nours, extraordinarily stirred up by God, and extraordinari­ly gifted and assisted by him. Yet in their dayes there was a famine: and that as the Ruth 4. 18, &c. generation of Pharez giveth evi­dence, in Deborahs time, who (though a woman) was one of the best Iudges.

§. 12. Of the causes of judgements under good Governours.

1. THe best Governours have many times most impi­ous subjects under them: the cry of whose sinnes, they being many and impudent, more incenseth Gods wrath against a nation, then can be pacified by the piety of a righte­ous Governor, or of a few righteous subjects, though they be men of extraordinary endowments. For thus saith the Lord by one prophet, Ier. 15. 1. Though Moses and Samuel stood before me, yet my mind could not be towards this people. And by another thus, Ezek. 14. 14, 16. Though these three men, Noah, Daniel, and Iob were in the city, they should deliver neither sonne nor daughter. 2 Sam. 24. 1. In Davids time the anger of the Lord was so kindled against Isra­el, as he moved David against them. Ier. 3. 6, 10. Iosias vir sanctus non sclum pecca­torem populum suis virtutibus non salvavit, sed & ipse in peccatis illius mortuus est. Hier. Commēt. l 4. in Ezec. 14. In the dayes of good Iosiah Iudah waxed rebellious: so rebellious, as that pious King was so farre from preserving that sinfull people, as he himselfe died for their sinnes. No marvell then that God send famine, and other sore judgements upon a land in the [Page 148] time of pious Governours to punish such subjects.

2. The most pious Governors do oft also themselves give too just cause unto God to say, Rev. 2. 4. I have somewhat against you. It is in the register of truth recorded, what he had against Numb. 20. 22. Moses and Aaron, against 1 Sam. 2. 29. Elie, against 2 Sam. 12. 9 Da­vid, 1 King 11. 9. Salomon, 2 Chro. 16. 10 Asa, —19. 2. Iehosaphat, —26. 16. Vzziah, —32. 25. Hezekiah, and —35. 22. Iosiah. And without all contradiction these were some of the best Governours that ever the Church had.

3. God doth sometimes treasure up the sinnes of prede­cessours, and extend his wrath unto succeeding generations. Excellent things are spoken of Iosiah and his Government; yet at the end of all this dismall doome is added, 2 King. 23. 26 Notwith­standing the Lord turned not from the fiercenesse of his great wrath, wherewith his anger was kindled against Iudah, because of all the provocations that Manasseh had provoked him with­all. In our text we see how God treasured up Sauls bloudy sinne till Davids time.

§. 13. Of punishing predecessours sinnes in their successours time.

Quest. HOw can it stand with Divine equity and justice that succeeding ages should be punished for the sinnes of their predecessours?

Answ. They are not simply and onely judged for their predecessours sinnes. The sinnes of predecessours do onely aggravate judgements inflicted on successours.

True is that of Ezekiel, Ezek. 18. 14, 17. If a wicked father beget a sonne that seeth all his fathers sins which he hath done, and considereth and doth not such like, he shall not die for the iniquity of his fa­ther. He shall surely live. Yet withall is that of the Law as true, Exo. 34. 7. the Lord visiteth the iniquity of the fathers upon the chil­dren. We must therefore distinguish betwixt children. There are children which no way make themselves accessa­ry to their fathers sinnes: but rather abhorre them, and pray that they may not be laid to their charge. These shall not beare their fathers iniquity.

[Page 149] There are other children which tread in their fathers Quomodo San­ctorum merita descendunt ad posteros, sicut David & caele­rorum: sic pecca­torum flagitia, si liberi, nepotes (que) similia gesserint, ad posteros per­veniunt. Hier. Comment. l. 3. in Hier. 15. steps, and commit like abominations, or at least do not con­sider their fathers sinnes, to be humbled for them, or to make such satisfaction for them as is meet, and to remove the evill effects of them: but some way or other make them­selves accessary thereto: and in that respect are visited for them. As the vertues of predecessors descend to their poste­rity, as Davids and others: so the wickednesse of sinners shall fall upon their posterity, if their children, and childrens children do the like things.

In Iosiahs dayes, 2 King. 23. 2, &c. though he himselfe did what lay in him to redresse the remainder of his fore-fathers abomina­tions, yet Ier. 3. 6. 10. the people were not thorowly reformed. 2 King. 23. 26. That therefore which is noted of Gods remembring Manassehs abominations in Iosiahs daies, was not in regard of Iosiah: for it is said, that 2 King. 22. 20. he should be gathered into his grave in Deus non exau­diet Moysen, aut Samuelem, quo­niam consumma­ta sunt scelera populi delinquen­tis. Hier. Comment. l. 3. in Hier. 15. peace: but it was in regard of the people who continued to cleave to the sinnes of Manasseh, notwithstanding all the care that Iosiah tooke for an universall reformation. For God will not accept the intercession of his best Saints, when the wickednesse of a sinfull nation is full, and in that kind perfected.

As for Sauls sinne, 1. David had not redressed it as he might and should have done. The slaying of the Gibeonites was a publique fact, and that against a publique agreement, and oath: so as David could not be ignorant thereof. He might therefore, and ought to have enquired of the remnant of the Gibeonites what satisfaction he should make: as he did being put in mind of Sauls sinne by Divine oracle.

2. It may be thought that the people had their hand as accessaries in slaying the Gibeonites. For it is said that 2 Sam. 21. 2. Saul sought to slay the Gibeonites in his zeale to the children of Israel and Iudah. They therefore are justly punished with this famine.

3. Sauls sonnes were a wicked of-spring of a wicked stocke: and retained their fathers evill disposition. For Sauls house is stiled —1. a bloudy house. Vnder his house, his [Page 150] children are comprised. The Lord therefore purposing to root out all his posterity, taketh this just occasion. And by this meanes Davids fact in rooting them out is more justifi­ed before all the people: the envy thereof taken from him: and his kingdome the more secured to him and his po­sterity. In hoc Dei Crea­toris clementia demonstratur. Non enim trucu­leliae est & seve­ritatis, ir ā tenere us (que) ad tertiam & quartam ge­nerationem: sed signum miseri­cordiae paenam differre peccati, &c. Hier. Comment. lib. 5. in Ezek. 18.

Herein therefore the clemency of the Creatour is mani­fested: for it is not a part of severity and cruelty to with­hold wrath till the third and fourth generation, but a signe of mercy to deferre the punishment of sinne. For when he saith, The Lord God, mercifull, and gracious, long-suffering, and abundant in goodnesse, and addeth, visiting the iniquity of the fathers upon the children, and upon the childrens children, he sheweth that he is of such compassion, that he doth not presently punish, but defers the execution of punish­ment.

§. 14. Of mis-judging a profession by outward judgements.

IT being so evident that famines befall pious polities, it Audlant qui te­merè & incircū spectè loquuntur, & divinant, di­centes quoniam quispia madvenit sames facta. Ecce etiam in adtētu justi fames, &c. Chrys. Hom. 32. in Gen. 12. must needs be a perverse ground of censure, to question a Religion and the truth thereof by reason of such an event. Was there any true Church in the world, but the Church of the Iewes, while that politie stood? Yet was there no externall judgement from which that was not exempted. A Religion may be sound and good, though the Professours thereof (thorow their unworthy walking) pull many judge­ments upon their owne heads: 1 Cor. 11. 30. The Church of Corinth in the Primitive and purest time thereof, provoked God to judge them in this world. Yet was the Religion which they professed, taught them by an Apostle: the Religion I say, not their abuse therof. There is a better touch-stōe to try the truth of Religion by, then externall events. 1 Pet. 4. 17. Iudgement must begin at the house of God. Pro. 11. 31. The righteous shalbe recompenced in the earth. Shall then that be accounted no Church where judge­ments are? Or they not righteous, who on earth are recom­penced? [Page 151] Well may we judge, that God inflicteth no judge­ment without a just cause. But a false Religion is not the onely cause of judgement. Wherefore neither judge other Churches in their Religion because of famine, plague, or other like judgements befall them: nor thinke the worse of thine owne profession, especially when thou hast evidences of the correspondency thereof to Gods Word, for such causes.

§. 15. Of duties which judgements under pious Princes require.

WOrthy directions are affoorded even to pious Go­vernours and their people, by this publique judge­ment which God laid on Israel in Davids time.

Governours must therefore

1. Make the best enquiry they can into former times: and take notice of such publique crying sinnes as have beene committed, and not expiated either by any publique judge­ment on Gods part, or by any publique humiliation and sa­tisfaction on peoples part. Such sins are treasured up. Ven­geance may be executed for them in succeeding times. Suc­cessours therefore ought to do what lieth in their power to make an attonement in such cases.

2. Be carefull over their people to keepe them in good order: That as they themselves professe, affect, and main­taine true Religion, so their subjects may subject themselves thereto, and shew forth the power thereof. Not common A Principibus non requiruntur opera tantum trita & vulga­ria, sed ut sapiāt alijs, ut vivant alijs, ut illis prae­luccant omni virtutum genere. Martyr. Com­ment in 2 Sam. 21. 17. and ordinary works onely are required of Governours: but that they be wise for others, live for others, and shine out to them in every kind of vertue. Otherwise, the sinnes of sub­jects (notwithstanding the piety of their Governours) may pull downe publique vengeance.

As for people under pious Governours,

1. They may not be secure and carelesse, much lesse disso­lute and licentious, because they have such Governours, as if no judgements could fall on a land in the time of good [Page 152] Governours. God hath many wayes to punish such people even in such times: As by inflicting such judgements, as prove greater plagues to the common people, then to their Governours: as this famine was. (For famine for the most part lieth most heavy on the meaner sort:) Or by giving over their Governours to commit such sinnes as will pull downe publique judgements: as he gave over David: or by taking away their Governours, as he tooke away Iosiah, 2 Sam. 24. 1. 2 King. 23. 26, 29. and then powring out the vials of his indignation.

2. They must live in obedience to the pious lawes that are made by their pious Governours. For continuance of Divine blessing upon a land, there must be like Governours, like Subjects: each worthy of other.

Finally, Governours must pray for their subjects: and subjects for their Governours: that thus one may be heard for another, and one keepe judgements from another. Otherwise, A famine may be in the dayes of David.

§. 16. Of long continued famine.

III. § 2. A Famine may long continue without intermission. Here was a famine of three yeares, yeare after yeare. 1 King. 18. 1. Luk. 4. 25. Iam. 5. 17. In Eliahs time a famine continued three yeares and six moneths. Gen. 41. 30.—45. 6. In Egypt and all the land of Canaan a famine con­tinued seven yeares together. 2 King 8. 1, 2. The like was in Israel in Eli­shaes time. In the time of the Iudges a famine continued ten yeares, as by probable arguments may be conjectured. For, Ruth 1. 2. Elimelech with Naomi his wife went into Moab to sojourn there by reason of a famine in Israel. —6. When Naomi heard that the Lord had visited his people in giving them bread, she arose to go into her owne country. But from the first com­ming of her husband into Moab, to this her returning, she had dwelt —4. about ten yeares in Moab.

1. God suffers famine to lie the longer on men, that the smart of his stroake might be the more sensibly felt: and Why famine is long cōtinued. his judgement not lightly regarded. For they who at first thinke nothing of famine, supposing that they have store [Page 153] enough laid up till the famine be gone, by the long continu­ance of it are brought to exhaust all their store: and when they know not whither to turne their eyes, to lift them to God in heaven.

2. Mens continuance in sinne many times provoketh the Lord to continue his judgements on them. 1 King 18. 18 While the Israelites continued in Eliahs time to worship Baal, the fa­mine continued. But —39, 4 [...] so soone as they acknowledged the Lord to be God, raine fell downe from heaven abundantly, whereby the famine was removed.

3. It is long, in famine, as in other judgements, before men use to seeke after the true cause thereof. But they are ready to lay it on this wrong cause, or that wrong cause. As 1 King 18. 17 Ahab laid the cause of the famine in his dayes on Eliah: and 2 King. 6. 31 Iehoram his sonne on Elisha. And Ier. 44 18. the Iewes in Iere­miahs time, on the reformation of their idolatry: and Tertus. in Apolog ad­vers. Gent c. 40 Cypr. Tract. 1. contr Demetr. Euseb. Eccles. Hist. lib. 9. cap. 7. the Heathen in the time of the Primitive Churches, on Christi­ans. Men are more prone to pick out false causes, then to search out the true cause. It appeares to be long ere David tooke a right course to find out the true cause. Three yeares had first passed over, But when men have long wearied themselves in searching after false causes, and observe by con­tinuance of famine that they misse of the right cause: they are forced to take another course, and to fly to God for help. On this ground faith the Lord, I will go and returne to my place, till they acknowledge their offence, and seeke my face: in their affliction they will seeke me early.

§. 17. Of duties by reason of long famine.

MVch wisdome may be learned from this kind of Gods dealing with men, in long continuing famine; as the directions following demonstrate.

1. When there is any cause to feare a famine, See §. 5. 6. do what lieth in thee to prevent it, and that so much the rather, be­cause it may long continue if once it begin. Evils that long continue are the more to be feared, and (if it be possible) pre­vented.

[Page 154] 2. When a famine is begun, See A Plaister for the Plague. on Numb. 16. 46. §. 50, 51. in the beginning thereof humble thy selfe before God: seeke to pacifie his wrath be­times. Thus maist thou at least prevent the extremity of fa­mine: and move God the sooner to remove it.

3. Provide before hand, for a long time. Gen. 41. 48. Ioseph sanctus quemadmodum sames in poste­rum vinceretur provida ordinati­one disposuit. Amb. Offic. l 3. c. 6. We have herein a worthy patterne in Ioseph. Many cities besieged by enemies have been forced to surrender themselves to the enemy for want of laying up sufficient store for a long siege: which if they had done, the enemie might have been forced to rase his siege, before the city were taken.

4. In famine possesse thy soule with patience, (Luke 21. 19.) Such judgements as use long to continue, require Quamdiu est tempus famis, to lerandum est du­randum est, perseverandum est us (que) in finem. Aug. Enar. in Psal. 32. the more patience. He that by reason of the extremity of a famine said, This evill is of the Lord: what should I wait for the Lord any longer? (2 King. 6. 33.) wanted patience. Had he waited a little longer, he should have had good experience to say, Lam 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord.

§. 18. Of searching out causes of judgements.

IIII. Sec § 2. CAuses of judgements are to be sought out. Ios. 7. 13, &c. The advice which God himselfe gave to Ioshua, when the Israelites fled before the men of Ai, tends hereun­to. So doth this exhortation of the Prophet, Lam. 3. 40. Let us search and try our wayes. It was a usuall course with the people of God so to do. Gen. 25. 22. When Rebekah felt children strugling toge­ther in her, she said, Why am I thus? Iudg. 20. 23, 27. When the Israelites were twice overthrowne by the Benjamites, they both times asked counsell; namely, about that matter. Though Saul were a notorious hypocrite, yet herein he imitated the custome of Gods people, 1 Sam. 14. 38, &c. in searching out the cause of Gods displeasure. The frequent expostulations of Gods people in time of judgements, adde further proofe hereto: such as these, Exo. 5. 22. Wherefore hast thou so evill entreated this people? —32. 11. Why doth thy wrath waxe hot against thy people? Iudg. 21. 3. Why is this come to passe in Israel? ser. 2. 14. Why is Israel spoiled? The [Page 155] Psalmes and Prophets are full of such.

The finding out of the true cause of a judgement, is a rea­dy Auferamus ma­lorum sontem, & omnia morborum sistent fluenta. Chrys­ad Pop. Hom. 46. Sublata causa tollitur effectus. way to remove a judgement: we find this true in bodi­ly diseases. Such physitians as are most skilfull in searching and finding out the cause of a 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, wilbe 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 Numb. 16. 46 Moses, Ios. 7. 6. Ioshuah, Iudg. 4. 6. De­borah, 1 Sam. 7. 5. Samuel, 2 Chro. 14. 11 Asa, —20. 3. Iehosaphat, —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 [Page 156] [...]. 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 shalbe 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. 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 plerum (que) 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, [Page 157] 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 1 King. 8 35, &c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added. Psal. 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him. Isa. 8. 19.—55. 6. Zeph. 2. 3. His Prophets do much presse as much. Jer. 50 4. Zac. 8 21. This is made a proper­ty of such as are effectually called of God, and Hos. 5. 15. on whom judgements do kindly worke. 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.

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, 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. Deut. 28. 23, 38. Gods threatnings of this judgement. The things which God threatneth come from God.

[Page 154] 3. 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. 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; See § 6. Deut. 11. 16, 17 1 King. 8. 36. Psal. 107. 34. which are sins against God. Sinnes against God provoke Gods wrath. Gods wrath in­censed inflicteth judgements. See § 3. Among other judgements which are effects of Gods wrath, famine is one of the prin­cipall. Famine therefore must needs come from God.

6. The meanes and secondary causes of famine, which are all ordered by God. For secondary causes do all depend on the high primary cause, which is Gods will. Psal. 119. 91. All are his servants. That this may more evidently appeare, I will in­stance it in such particular meanes as are registred in Scrip­ture, and there noted to be ordered by God.

§. 22. Of the meanes of famine ordered by God.

MEanes of famine are such as these.

1. The heavens with-holding raine. For the earth is drie of its owne nature: being drie it can yeeld no fruit. The ordinary meanes of watering and moistening it, is raine from heaven. Where that is with-held, the earth waxeth drie and barren: and living creatures want that sustenance which should maintaine their life. But it is God that cau­seth the heavens to with-hold raine. Lev. 26. 19. I (saith the Lord) I will make your heaven as iron, and your earth as brasse. Iron can not dissolve into water, nor brasse yeeld out fruit. The mea­ning then is, that heaven over them should yeeld no raine, nor the earth under them, fruit. More plainely saith the Lord in other places, Isay 5. 6. I will command the clouds that they [Page 155] raine no raine upon it. Amos 4. 7. I have with-holden the raine from you. I caused it to raine upon one city, and caused it not to raine upon another city. As an evidence hereof, Iam. 5. 17. 1 King. 17. 1. Elias prayed earnestly that it might not raine: and it rained not on the earth by the space of three yeares and six moneths.

2. The heavens showring downe raine in such unusuall abun­dance, as thereby the fruits which the earth hath brought forth are destroyed: especially in harvest time. We have few instances hereof in Scripture: For Iudea was under an hot climate: so as oft they wanted raine, but seldome had too much. Our Northerne, cold Regions of the world are most punished with over-much raine: which oft causeth dearth and famine. Yet that this unseasonable and over­flowing abundance of water is ordered by God, is evident by that great instance of the Gen. 7. 11, 12. generall deluge: and by that extraordinary instance of 1 Sam, 12, 17. thunder and raine, that at Samu­els prayer fell in a day of wheat-haruest. This phrase, Pro. 28. 3. A sweeping raine which leaveth no food, sheweth that of old there was such immoderate raine as caused famine. And this speech of the Lord himselfe, Ezek. 38. 22. I will raine an over-flowing raine, and great haile-stones, sheweth, that God ordereth im­moderate raine.

3. Barrennesse of the earth. For Psal. 104. 14. God bringeth forth food out of the earth. And for their sustenance, Psal. 115. 16. The earth hath he given to the children of men. If therefore the earth where men abide be barren, there must needs be dearth and famine. But it is the Lord that maketh a land barren. Psal. 107. 34. He turneth a fruitfull land into barrennesse. In this respect it is said, 1 Cor. 3. 7. Nei­ther he that planteth is any thing, nor he that watereth: but God that giveth the increase.

4. Very sharpe winters, extraordinary frosts, snow, haile, blasting, mildew, rotting of seed under the clods, and such like meanes as destroy corne and other fruits, before they come to maturity for mans use. These are expresly noted to 1 King 8 37 Iocl 1. 17. cause famine, and to be Amos 4. 9. ordered by God.

5. Psal. 105. 34. Nah. 3. 15. Locusts, grashoppers, cater-pillars, canker-wormes, pal­mer-wormes, and other like hurtfull creatures which oft by [Page 160] their innumerable multitudes eate up all the grasse, corne, herbes, and fruits of the earth whereby men and beasts are nourished: and so Ioel 1. 4. cause famine. These God calleth his —2. 25. great army. They are therefore at his command, disposed by him.

6. Enemies. These oft bring great famines: and that by Iudg. 6. 4. destroying the increase of the earth, and all manner of cattell, and leaving no sustenance: For they kill, and burne, and spoile all that they can, when they enter into others lands. Yea and by blocking up people within narrow compasses: girting and besieging their townes and cities, so as they can not go abroad to use any meanes for supply of their wants. The forest famines that ever were, have beene caused this way. 2 King. 6. 25. Enemies long besieging a place, force the inclosed to eate the flesh of asses, the dung of doves, and any thing that they can chew or swallow. Yea, it forceth them Deut 28. 53. 2 King. 6. 29. to eate their owne children. Now enemies which so afflict others, are Gods Isa. 10. 5. 15. rod, staffe, axe, saw, Ier. 50. 23. hammer, Isa 34 5, 6. Ier. 12. 12. sword, Ier. 43. 10. Pestis [...] im­plicata saepissi [...] grassatur. Ni­ceph. Eccles. Hist l. 7. c. 28, ser­vants.

7. The plague. Many are thereby taken away: others moved to depart from their callings, and meanes of maintai­ning themselves, and providing for others. Whence fol­lowes penury and famine. We 1 King. 8. 27. Ezek. 7. 15. Ier. 24 10. oft in Scripture reade of plague and famine joyned together. For the one is a cause of the other. Famine breedeth pestilence: and pestilence cau­seth famine. [...] fames [...] pestis utranque a [...] deficeit. Vide supr §. 4. distinct. 10. The ancient Graecians do set them out by words very like, which come from the same root.

8. Perishing of graine, fruit, and other kinds of food in store: or in the places where it is laid up. For it oft falleth out that Monopolists, and ingrossers of corne, and other commodities, do heape up, for their owne private gaine, all the provision they can get: which being so heaped toge­ther, by heate, or moisture, or some such other meanes, mu­stieth, putrifieth, and is made unfit for use: or by mice, rats, and other vermine is consumed: or by fire devou­ted: or some other way destroyed: whence followeth famine. That such courses of engrossing commodities have [Page 161] of old bene used, is evident by this proverb, Prov. 11. 26. He that with­draweth corne the people shall curse him. That God hath an hand in the spoile of such treasures is evident by Nah. 2. 9. Gods threatning to spoile, where there is no end of store.

9. Deficiency of vertue in such meanes as men have. This is comprised under this phrase of Lev. 26. 26. Psal. 105. 16. breaking the staffe of bread: and Isa. 3. 1. 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, I [...]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 [Page 162] 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, [Page 164] 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 head, for that they hid betweene their hands some part of their meat, and would not forgoe it. No pitie was now remaining, neither to old age, nor infancy, but they tooke young babes eating, their mouth full of meat, and not permitting it to be taken out of their mouthes, and threw them against the ground. Now if any one had prevented these theeves, and eaten their meat before they could come at them, then they were more cruell; and the other so much more tyrannously handled, as having committed some greater offence against them. They also devised most barbarous and cruell torments to extort food from others: for they thrust sticks or such like into the cavity of mens yards, and sharpe thorny rods into their fundaments: and it is abominable to heare what the people endured to make them confesse one loafe of bread, or one handfull of corne which they had hidden.

The restraint of liberty to passe in and out of the City Ibid. cap. 14. tooke from the Iewes all hope of safety, and the famine now increasing, consumed whole housholds and families, and the houses were full of dead women and infants: and the Multitudes die of famine. streets filled with the dead bodies of old men: And the young men swollen like dead mens shadowes, walked in the market place, and fell downe dead where it happened. [Page 165] And now the multitude of dead bodies was so great, that they which were alive could not bury them, neither cared they for burying them, being now uncertaine what should betide themselves. And many endeavouring to bury others, fell downe themselves dead upon them as they were burying them. And many being yet alive, went un­to their graves, and there died. Yet for all this calamity was there no weeping nor lamentation, for famine over­came all affections. And they who were yet living, without teares beheld those, who being dead, were now at rest be­fore them. There was no noise heard within the Citie, and the still night found all full of dead bodies: and which was most miserable of all, the theeves at night came and tooke away that which covered the dead bodies nakednesse, and went laughing away, and in their bodies they proved their swords, and upon pleasure onely thrust many through yet breathing. Yet if any have desired them to kill him, or to lend him a sword to kill himselfe, that so he might escape Death desired by the famish­ed. the famine, they denied him.

What need I recount every particular miserie? Man­naeus the sonne of Lazarus flying to Titus out of the gate, Ibid. cap. 6. that was committed unto his custody, and yeelding himself unto him, recounted unto Titus, that from the time that the Romans army was placed neare the City, from the foure­teenth day of Aprill, unto the first of Iuly, were carried out Multitude die of famine. of that gate he kept, a hundred, fifteene thousand, and fourescore dead bodies; yet was not he the keeper of the gate, but being appointed to pay for the burying of the dead at the charges of the City, was forced to number the dead bodies. For others were buried by their parents, and this was their buriall, to cast them out of the City, and there let them lie. And certaine noble men flying unto Titus after him, reported that there were dead in all the City six hun­dred thousand poore folks which were cast out of the gates, and the others that died were innumerable: and that when so many died that they were not able to burie them, that then they gathered their bodies together in the greatest [Page 166] houses adjoyning, and there shut them up. And that a bushell of corne was sold for a talent, which is six hundred crownes: and that after the City was compassed with a wall that now they could not go out to gather any more herbs, many were driven to that necessity, that they raked sinkes and privies to finde old dung of oxen to eate; Dung eaten. and so the dung that was loathsome to behold, was their meate.

An infinite multitude perished within the City thorow Ibid lib. 7. cap. 7, 8. Food violently snatched away famine, so that they could not be numbered: for in every place where any shew or signe of food was, presently arose a battell, and the dearest friends of all now fought one with another, to take the food from other poore soules, neither did they believe them that were now a dying for famine, but the theeves searched them, whom they saw yeelding up the ghost, thinking that they dying for famine, had hid about them some food, but they were deceived of their hope, being like mad dogs, greedy of meate, and fell against the doores like drunken men, searching the self-same houses twice or thrice together in desperation, and for very penury they eate whatsoever they light upon, gathering such things Things loath­ed eaten. to eat, as the most filthy living creatures in the world would have loathed. In briefe, they did eate their girdles and shoes, and the skins that covered their shields, so that a lit­tle of old hay was sold for foure Attiques. But what need is it to shew the sharpnesse of this famine by things that want life? I will recount an act never heard of, neither amongst the Greekes, nor any other barbarous people, hor­rible to be rehearsed, and incredible, so that I would willing­ly omit this calamity, least posterity should thinke I lie, had I not many witnesses hereof, and perhaps should incurre re­prehension, not fully recounting all accidents of them that are dead.

A certaine woman named Mary, dwelling beyond Ior­dane, A mother kils and eates her owne child. the daughter of Eleazar of the towne of Vitezokia, which signifieth the house of Hysope, descended of noble and rich parentage, flying with the rest unto Ierusalem, was [Page 167] there with them besieged. Her other goods the tyrants had taken from her, which she had brought from beyond the ri­ver into the City, and whatsoever being hid, escaped their hands, the theeves daily came into her house, and tooke it away, whereat the woman greatly moved, cursed them, and with hard speeches animated them the more against her, yet no man either for anger or compassion would kill her, but suffered her to live to get them meate, but now could she get no more, and famine invaded her with rage and anger more then danger. Wherefore by rage and necessity she was compelled to do that which nature abhorred, and ta­king her sonne unto whom she then gave sucke, O misera­ble child (quoth she) in warre, famine, and sedition, for which of these shall I keepe thee? If thou continue amongst the Romans, thou shalt be made a slave, yet famine will prevent bondage; or else sedition worse then them both. Be therefore meate for me, a terrour unto the seditious, a tragicall story to be spoken of by posterity, and that which is onely yet heard of amongst the calamities of the Iewes. Having thus spoken, she slue her sonne, and did seeth the one halfe of him, and did eate it, the rest she reserved cove­red. Presently came the seditious, smelling the sent of that execrable meat, threatning presently to kill her, except she forthwith brought some of that unto them which she had prepared. Then she answered that she had reserved a good portion thereof for them, and presently uncovered that part of her sonne which she had left uneaten; at which sight they trembled, and a horrour fell upon them. But the wo­man said, this is truly my sonne, and my doing, eat you of it, for I my selfe have eaten thereof. Be not more effemi­nate then a woman, nor more mercifull then a mother. If Religion make you refuse this my sacrifice, I have already eaten of it, and will eate the rest. Then the seditious depar­ted, hereat onely trembling, and scarcely permitting this meate to the mother. Presently the report of this hainous crime was bruited all about the City, and every man having before his eyes this excerable fact, trembled as though him­selfe [Page 168] had done it. And now all that were vexed with this fa­mine, Chrys. advers. vitup. vitae mo­nast. l. 1. Euseb. Hist. Eccles. l. 3. c. 6. Niceph. Hist. Eccles. l 3 c 7. hastned their owne deaths, and he was accounted hap­py that died before he felt this famine.

This history of a mothers eating her own child, is related also by Chrysostome, Eusebius, Nicephorus, and other ancients.

§. 25. Of extremity of famine, where were no inva­sions of enemies, nor sieges, but immedi­ately from Gods hand.

TO the fore-mentioned extremity of famine caused in Ierusalem, by reason of enemies blocking them up, it will not be unseasonable to adde a relation, out of our Eccle­siasticall histories of extreme famine where were no ene­mies: that we who perhaps do (by reason of our long con­tinued peace) thinke our selves secure enough from feare of enemies, may notwithstanding feare Gods more immediate revenging hand, even by famine now beginning, after that the plague is mitigated. The history is this.

The inhabitants of the cities of Maximinus, sore pined away with famine and pestilence, so that one measure of Euseb Eccles. Hist l 9. c. 8. Niceph. Eccles. Hist. l. 7. c 28. Famine and Plague toge­ther. wheat was sold for two thousand and fifty Attiques. An in­finite number died throughout the Cities, but more throughout the countries and villages, so that now the sun­dry and ancient demaines of husbandmen were in a manner quite done away, for that all suddenly through want of food and grievous malady of the Pestilence were perished. Many therefore sought to sell unto the wealthier sort, for most Dearest things sold for slender food. slender food, the dearest things they enjoyed. Others sel­ling their possessions by peeces, fell at length into the mise­rable perill of extreme poverty: others gnawing the small shreded tops of greene grasse, and withall confusedly feeding on certaine venomous herbes, used them for food, whereby Vnwholsome things eaten. Noble women forced to beg. the healthy constitution of the body was perished and tur­ned to poison. Diverse noble women throughout the cities, [Page 169] driven to extreme need and necessity, went a begging into the country, shewing forth by their reverend countenance and more gorgeous apparell, an example of that ancient and free manner of feeding: Certaine others whose strength was dried up, tottering to and fro, nodding and sliding much like carved pictures without life, being not able to stand, sell downe flat in the midst of the streets, groveling upon the ground, with their faces upward, and stretched out armes, making humble supplication that some one would reach them a little peece of bread: and thus lying in extremity, ready to yeeld up the ghost, cried out that they were hungry, Cries of the starved. being onely able to utter these words. Others which seemed to be of the wealthier sort, amazed at the multitude of beg­gers, after they had distributed infinitely, they put on an un­mercifull Famine makes unmercifull. and sturdy mind, fearing least they should shortly suffer the like need with them that craved Wherefore in Dead lie in streets. the midst of the market place, and throughout narrow lanes, the dead and bare carcasses lay many dayes unburied, and cast along, which yeelded a miserable spectacle to the beholders. Yea many became food unto dogs, for which cause chiefly Men food for dogs. such as lived, turned themselves to kill dogs, fearing least they should become mad, and turne themselves to teare in peeces and devoure men. And no lesse truly did the plague Plague kils such as are kept from famine. spoile every house and age but specially devouring them whom famine through want of food could not destroy. Therefore the rich, the Princes, the Presidents, and many of the Magistrates, as fit people for a pestilent disease (be­cause they were not pinched with penury) suffered a sharpe and most swift death. All sounded of lamentation, through­out every narrow lane, the market places and streets. There was nothing to be seene but weeping, together with their wonted pipes, and the rest of Minstress noise. Death after this (waging battell with double armour, to wit, with fa­mine and pestilence) destroyed in short space whole families.

§. 26. Of famines in England.

TO other instances of great famines let me adde such as have hapned in England: that therby we may the better discern what we in this our owne country are subject unto.

In King William the Conquerours daies there was such a Stow in his generall Chrō of Engl. In the 5. yeare of W. Conq. 1069. dearth thorow all England, especially thorow Northumber­land, and the countries next adjoyning, that men were faine to eate horse-flesh, cats, dogs, and mans flesh. For all the land that lay betwixt Durham and Yorke lay waste without Inhabitants, and people to till the ground for the space of nine yeares, except onely the territory of Beverlake.

In King Henry the thirds raigne was a great dearth and pestilence: so that many poore folks died for want of victu­als: Ibid. H. 3. 18. 1234. Vermine in corne hoorded up in time of dearth. and the rich men were striken with covetousnesse, that they would not relieve them. Amongst these is to be noted Walter Grey, Arch-Bishop of Yorke, whose corne being five yeares old, doubting the same to be destroyed by vermine, he commanded to deliver it to the husbandmen that dwelt in his mannours, upon condition to pay as much new corne after harvest; and would give none to the poore for Gods sake. But when men came to a great stack of corne nigh to the towne of Ripon belonging to the said Arch-bishop, there appeared in the sheaves all over the heads of wormes, ser­pents, and toads. And the Bailiffes were forced to build an high wall round about the corne, and then to set it on fire, least the venomous wormes should have gone out and poy­soned the corne in other places.

In King Edward the second his daies a great dearth increa­sed Ibid. Edw. 2. 9. 1315. Dearth tho­row abun­dance of raine in har­vest. Horses, dogs, children, men eaten. through the abundance of raine that fell in harvest, so that a quarter of wheat was sold before Mid-sommer for 30 shillings, and after, for 40 shillings. An high rate in those daies. The beasts and cattell also, by the corrupt grasse whereof they fed, died: whereby it came to passe, that the eating of flesh was suspected of all men. For flesh of beast not corrupted was hard to find. Horse-flesh was counted [Page 171] great delicates. The poore stole fat dogs to eate. Some (as it was said) compelled thorow famine in hid places, did eat the flesh of their owne children: and some stole others which they devoured. Theeves that were in prison did plucke in peeces those that were newly brought amongst them, and greedily devoured them halfe alive.

When Henry 6. raigned, scarcity and dearenesse of corne Ibid. H. 6. 18. 1440. forced men to eate beanes, pease, and barley, more then in an hundred yeares before. Bread-corne was so scarce in England, that poore people made them bread of Fern-roots,

In the time of King Henry the eight there fell such raine in November and December, as thereof ensued great flouds, Ibid. H. 8. 18. 1527. Famine caused by much raine. which destroyed corn-fields, pastures, and beasts. Then was it dry till the 12 of Aprill: and from that time it rained eve­ry day and night till the third of Iune, whereby corne failed sore in the yeare following.

Againe in the time of the said King, such scarcity of bread was in London, and in all England, that many died for Ibid. H. 8. 19. A president for Princes. default thereof, The King of his goodnesse sent to the City of his owne provision 600. quarters, or else for one weeke there had beene little bread. The bread-carts com­ming from Stratford-Bow towards London, were met at Mile-end by the Citizens: so that the Major and Sheriffs were forced to go and rescue the said carts, and to see them brought to the markets appointed.

Many more instances of exceeding great dearth in other Kings times might be added, but these are sufficient.

§. 27. Of uses to be made of the terriblenesse of famine.

BY the forementioned instances of famines in this our and, it is manifested what may befall us: how patient the Lord is toward us: what cause we have to feare God, and to take heed how we provoke him to inflict even this judgement, which may prove very fearefull, as hath beene proved: and finally, how it standeth us in hand, when there is cause to feare a famine, or when a famine is begun, to [Page 172] search out the causes thereof, to confesse before God our sinnes, to turne from them, humbly, heartily, earnestly, ex­traordinarily, with weeping, fasting, and prayers to suppli­cate mercy of the Divine Majesty. We have a late evidence of the efficacy of such meanes used. For in the yeare 1626 it rained all the spring, and all the summer day after day for the most part, untill the second of August, on which day by publique Proclamation a Fast was solomnly kept thorow­out the whole Realme of England, and Principality of Wales, as it had by the same Proclamation beene solemnized in the Cities of London and Westminster and places adjacent, on the fift day of Iuly before. On the said second of August the skie cleared, and raine was restrained, till all the harvest was ended: Which proved a most plentifull Harvest. Thus the famine threatned and much feared was with-held. So as Gods ordinances duly and rightly used are now as ef­fectuall as ever they were.