GOD'S THREE ARROWS: PLAGVE, FAMINE, SWORD, In three Treatises. I. A Plaster for the Plague. II. Dearths Death. III. The Church's Conquest over the Sword. By WILLIAM GOUGE Doctor in Divinity, and Preacher of GOD'S Word in Blackfriars, LONDON. EZEK. VI XI. Alas, for all the evil abominations of the house of Israel: for they shall fall by the Sword, by the Famine, and by the Pestilence. Famem, & pestilentiam, & bestias pessimas, & quicquid aliud malorum sustinemus in seculo, propter nostra venire peccata manifestum est. Hier. Comment. l 2. in Ezek. 5. LONDON, Printed by George Miller for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1631. TO THE RIGHT HONOURABLE, SIR THOMAS COVENTRY, Knight, Lord COVENTRY, Baron of Alesborough, Lord Keeper of the Great Seal of ENGLAND. Right Honourable, EVen he that joined his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox honorem exhibentis, & omnia bono precantis. Abrek his joyful applause with the joyful acclamations of many when your Lordship Gen 41. 43. was first advanced to your honourable place, doth now see further cause to add this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox congratulantis & collandantis Deum. Rev. 19 6. & in psal. saepissimè. Halelujah, his congratulation, praising God for your continuance, as in your place, so in your approved Integrity, which hath been found, (as the Apostle saith of the faith of Christians) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Pet. 1. 7. , unto your praise, and honour, and glory, like good gold, which from the furnace appears more solid and resplendent. For, your kind of judicature, according to the nature of your place, and your own purpose, is not only (to use Aug. ad Marcel. Epist. 158. Saint Augustine's phrase) judicis mollire sententiam, & mitiùs vindicare quàm leges, but it is like that which a Zac 8. 16. Prophet calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement of peace: which Hier. Comment lib. 2. in Zac. cap. 8. Saint Hierom thus expounds, Hoc est judicium pacis ut propositum judex habeat pacificare discords. This is no small difficulty, since according to the same Hier. Comment. lib. 1. in Esa. cap. 1. Hierom, Non est omnium rectè judicare, sed eorum qui prudentes sunt: who are made wise from above. Therefore Solomon in visione per somnium hoc à Deo postulavit, ut accepta sapientia justè populum judicaret. Ibid. Solomon in a dream asked this of God. And shall not the praise thereof by him that receiveth it, by them that partake of the benefit of it, be returned to him from whom descendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sie distinguo, ut denationem ab ipso dono. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But, my good Lord, least telling the truth of yourself may seem flattery to others, and flattery neither sorts with your disposition, nor becomes my profession, give me leave in mine high esteem of your Honour, and humble expression of mine affection, to publish my poor pains under your honourable name: wishing I were able, besides my observance to your Lordship, in my zeal to God's Church, Gemmas offer. But with Origen, Quia haec supra me sunt, pilas caprarum habere merear, etc. For, whatsoever my weaknesses be, are not these times seasonable (I would they were not) for such a Subject as is here handled, Treatises of Plague and Famine, yea and of War too? For, though by the Prudence & Providence of our royal Sovereign, Son and Heir of the great Peacemaker, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war be kept out of our land: yet in other parts of Christendom, it, and the restrage like overflowing floods, to the ruin of many States and of true Religion. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy? Yet are these Treatises neither to terrify for what is past, nor to prophesy of what is yet to come; but rather to heal the wounds that have been made by the fore-intimated arrows, and to direct us how to keep the Lord from further shooting out the like. It is the part of us Ministers of God's Word, out of his Word to declare what he intendeth and expecteth when he smileth, or frowneth on his people. Magistrates (who by reason of their places, are in Canaan's language styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods and children of the Psal. 82. 6. most high) have the power to cause divine directions to be put in execution. Thus therefore doth an ancient Father paraphrase on that text, bringing in God himself thus speaking to Magistrates, I have given you mine own honour, and dignity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Mart. Quest. & Resp. ad Orthodox. q 142. and title, Therefore judge the people as if I myself judged it. To whom now may those seasonable Treatises which do (as it were with the finger) point at God's particular dealing with us, be more fitly presented, then to him, who under his most excellent Majesty, hath so great a place and part, with others, to settle orders for succouring poor people, wounded as aforesaid, and for sheltering them from those arrows. Of the Treatises thus commended to your honourable Patronage, gracious acceptance is in all humility craved by him that professeth himself to be. At your Honour's command, WILLIAM GOUGE. TO THE RIGHT HONOURABLE, RIGHT Worshipful, and other my Beloved Parishioners, Inhabitants of Blackfriars LONDON, all Happiness. Right Honourable, Right Worshipful, Beloved, BEhold here a Testimony of my due Respect to you. Behold here an Apology for my seeming Neglect of you. I do acknowledge that all the Respect which by a grateful Pastor may be due to a loving People, is by me due to you. In that respect, I do here Treatises presented to my parishioners. 1 The whole Armont of God. 2 Domestical Daties. 3 A Guide to go to God. 4 Gods three Arrows. the fourth time give public testimony thereof by presenting to you in special that which is made public to all. The neglect of you, objected against me, is, my seldom preaching among you this last year. This ancient, undeniable aphorism, Vltra posse non est esse: ncc velit quidem. A man can do no more than he can, giveth a just answer thereto. Great hath been the weakness of my body, first occasioned by a very dangerous disease in August last (how low I was brought thereby, many of you are witnesses) and further increased by two relapses, one in Nou. the other in Febr. following. (Of God's goodness in my recoveries I shall have fit occasion to speak on The Saint's Sacrifice, shortly to be tendered unto you.) Had I no other excuse, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrys. Hom. 1. in cap. 1. ad Tit. were sufficient. Saint Chrysostome, where he granteth that by the weakness of Ministers bodies the Church's commodities may be intercepted, concludeth that Ministers in such cases are not to be blamed. But howsoever my weakness were a just impediment to preaching (whereby the spirits of a feeble man are much exhausted) yet would I not make it a pretext for wasting precious time in idleness. It was wittily and gravely said, Cavendum & in ocio ocium est. Bern de Consid. l. 3. c. 13. Scipio Africanus dicere solebat Nunquam se minus ociosum quam cum ocioosus esset. Cic. Offic. lib. 3. Even in leisure laziness is to be shunned. Worthy therefore of all to be imitated is he, who made that use of freedom from public affairs, as he set himself more close to his private studies, and thereupon was wont to say that, He was never less at leisure then when he was most at leisure: Answerably (according to the ability which God gave me) I endeavoured to spend that cessation which I had from public employments, in my private studies, so as some fruit thereof might redound to you and others. By this my true and just apology, I hope the forementioned seeming neglect of you, appears to be but seeming, Concerning the subject matter of my private pains now made public, though I had by me sundry treatises heretofore preached in your ears, which might with more ease have been laid again before your eyes: yet the manifestation of God's displeasure against us and other parts of the Christian world, by shooting out his three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malas sagittas. Ezek. 5. 16 Metonymia effecti. evil arrows (so called in regard of their evil effects) Plague, Famine, Sword, hath drawn my thoughts to meditate thereon, and to publish what in mine ordinary course of Ministry I have not had occasion to preach. Indeed on special occasions I have out of the pulpit delivered some of the points handled in these Treatises: but I never finished any of them. It is without question a point of prudence to eye the divine Providence in all things. For Maiestati divinae gubernatio pariter & administratio universitatis incumbit. Bern super. Cant. Ser. 68 by it without all contradiction are all things throughout the whole world governed and disposed: especially the affairs of his Church: on which sometimes the light of his favour brightly shineth: othertimes hailstones of indignation are showered down. By a due observation hereof may our disposition to God be so ordered, as that, which God expecteth, be effected: namely Gratulation for his Favours: Humiliation for his judgements. Now are the times wherein clouds of God's anger have obscured the bright sky of the Church. Pertinent therefore to the present times are the Treatises following, and in that respect the more profitable to us of these times. Quo magis quid accomodum, eo magis commodum est. The more pertinent a point is, the more profitable it is. I could wish that there were not so just occasion of treating of the foresaid three arrows, as there is. We have felt the bitterness of the plague within these six years more than in many hundred years before in this land: which arrow is now again shot against us: and how fare the venom thereof (for it is a venomous arrow) may infect, who knows? Both the Palatinates, Bohemia, Moravia, Silesia, Hungaria, and almost all Germany: The general History of France hath a catalogue of 99 towns and places of Hostage for them of the religion, reduced in these late wars. Rochel, Montauban, Monpellier, Nesmes, and other towns, cities, and countries in France: Bredaw in the Low Countries, and many other places in Christendom, have felt the deep wound of war, whereby Idolatry hath thrust out Piety, Superstition is set in the room of Religion, Usurpers have entered upon the rites of the true Lords and Inheritors, the blood of many millions hath beeneshed, more have beeneexiled, and all things turned upside down. S. Augustine in his time complained that the outrages of the Clergy of the Donatists so wasted the Clericorum Donatistarum latrocinia sic vastant Ecclesias, ut Barbarorum fortasse sacta mitiora siat. Aug. Epist. 122. Churches, that Barbarians dealings might seem to be more mild. How much more justly may we take up that complaint against the Popish Clergy, Jesuits, Monks, Priests, Friars, and the rest of that rabble? As for Famine, it gins to invade all Christendom: so as one country cannot be helpful to another, as they have been in former times. Corn hath not been so dear among us, as now it is, in any living man's memory. How far this Famine begun may proceed and to what extremities it may bring both our, and other countries, no man can tell. Is it not now time for Plasters to be made for the Plague, Provision to be procured against Dearth, and Protection provided against the Sword? Such are the evils of these Arrows, as to determine which of them is the least evil, is not easy. I am sure, that the least of them is so evil, as there is just cause to use all the means that possibly we can to prevent or remove it. To these purposes tend the Treatises here tendered to you. In them ye shall find (beside sundry other useful points) the extremities of, and remedies for Plaster for the Plague §. 70, 71, 50, 64, etc. Plague, Dearths Death, §. 4, 5, 6, etc. Famine, and Churches 6 quest, §. 83, 85 9, 10, etc. Dignity of Chivalry, §. 15, 10, etc. Sword. With such a mind accept them as they are offered to you, by him that thinks no pains too much for your good, who is always mindful of you, and humbly and hearty desireth the help of your prayers: who though feeble in body, yet, so long as he retaineth any competent strength to do you any service, desireth to be Blackfriars, LONDON, 11. Apr. 1631. Your faithful Minister, WILLIAM GOUGE. Errata. In the Epistle Dedicatory in margin pag. 1. lin. 3, for bono read bona. Pag. 19 lin. 36. and Mordecai was. p. 76. l. 29. To him therefore. p. 99 in marg. l. 10. Macrob. p. 110. l. 11. know not what. p. 111. in marg. l. 17. Gen. 17. 7. p. 325 add in the end of l. 28 imply as much. p. 335. l. 9 he makes. P. 366. l. 33. so deep a wound. p. 378. l. 12. noted that the very. p. 381. in marg. l. 22. for redi r. recti. p. 433. l. 14. had betrothed to his. A Table of the Principal Points handled in The Plaster for the Plague, on Numb. 16. Vers. 44, 45, etc. §. 1. Of the resolution of the whole history. 1 §. 2. Of the exposition and observations of Num. 16. 44. 4 §. 3. Of judgements as consequences of sin. 5 §. 4. Of the sins that cause judgement. 6 §. 5. Of the courses to be taken when sin is found out. 8 §. 6. Of the cases wherein we must seek to slake God's wrath. 9 §. 7. Of putting away sin for removing judgements. 9 §. 8. Of God's foretelling judgements. 11 §. 9 Of God's making known his mind to his Ministers. 12 §. 10. Of the grounds that Ministers now have to foretell judgements. 13 §. 11. Of the meaning and doctrines of the first part of the 45. Verse of Numb. 16. 14 §. 12. Of the godlies exemption from the ungodlies destruction. 17 §. 13. Of the cases wherein Saints have their share in public judgements. 18 §. 14. Of the sundry ways of exempting Saints from judgements. 19 §. 15. Of God's care of Saints mixed with the wicked. 20 §. 16. Of believers dying of the plague. 21 §. 17. Of avoiding communion with the wicked for avoiding their judgements. 23 §. 18. Of flying in time of plague. 24 §. 19 Of leaving multitudes in evil. 25 §. 20. Of the stay of judgement by reason of the godly mixed with the wicked. 26 §. 21. Of God's revenging therebellious. 28 §. 22. Of the utter destruction which stubbornness brings to men. 29 §. 23. Of sudden judgements. 30 §. 24. Of the exposition and observations of the last part of the 45. Verse. 32 §. 25. Of the sense and notes of the former part of Verse. 46. 34 §. 26. Of respect to ones calling. 40 §. 27. Of using warrantable means to pacify God's wrath. 41 §. 28. Of sacrificing humane blood to pacify God. 42 §. 29. Of popish toys to pacify God. 44 §. 30. Of performing things warrantable with due circumstances. 45 §. 31. Of showing mercy to such as wrong us. 47 §. 32. Of speedy pacifying God's wrath. 49 §. 33. Of atonement with God after his wrath hath been kindled. 53 §. 34. Of God's peculiar love to man. 54 §. 35. Of their desperate condition who reject reconciliation. 55 §. 36. Of the penitents comfort in reconciliation. 56 §. 37. Of the resemblance betwixt prayer and incense. 56 §. 38. Of incense typifying Christ. 59 §. 39 Of the virtue of Christ's intercession to appease God. 61 Of the vanity of mere creatures intercession. 62 §. 40. Of the scope of the last clause of the 46. Verse. 65 §. 41. Of the sense of these words wrath is gone out from the Lord. 66 §. 42. Of anger attributed to God. 67 §. 43. Of the lawfulness of anger. 69 §. 44. Of the matter of mourning which the provocation of God's wrath gives. 72 §. 45. Of the sins which most provoke God's wrath. 74 §. 46. Of the causes of God's wrath among us. 79 §. 47. Of the kind of plague here meant. 82 §. 48. Of a plague as an effect of God's wrath. 85 §. 49. Of afflictions as effects of wrath or love. 86 §. 50. Of the duties to be done when a plague is begun. 88 §. 51. Of the terror of the beginning of God's judgements. 89 §. 52. Of the meaning and method of the 47. Verse. 91 §. 53. Of obedience to Governors' directions. 93 §. 54. Of ordering obedience to circumstances aright. 94 §. 55. Of the danger of scanty obedience. 96 §. 56. Of due respect to every branch of that which is given us in charge. 97 §. 57 Of speed in relieving the distressed. 98 §. 58. Of the danger of delaying succour. 99 §. 59 Of speedy succour. 99 §. 60. Of the boldness in danger which a good warrant giveth. 100 §. 61. Of public persons forbearing to visit particular persons infected with contagious diseases. 103 §. 62. Of substituting others in ones place in time of danger. 103 §. 63. Of observing Gods judgements. 104 §. 64. Of the sense and scope of the 48. Verse. 106 §. 65. Of using means to preserve the living. 107 §. 66. Of using means in desperate cases. 109 §. 67. Of the efficacy of right means. 110 §. 68 Of God's power over plagues. 112 §. 69. Of the meaning of the 49. Verse. 113 §. 70. Of a plagues devouring. 116 §. 71. Of the terror of a plague. 119 §. 72. Of the many means that God hath to destroy men. 120 §. 73. Of the blood of others which principals bring upon themselves. 121 A PLASTER FOR THE PLAGVE. §. 1. Of the Resolution of the whole History. NUMB. CHAP. 16. VER. 44, 45, 46, 47, 48, 49. IN this history we have A Plaster for the Plague, such a plaster as hath its probatum est. For this plaster being applied to the plague, the plague was stayed, Verse 48. Verse 44. And the Lord spoke unto Moses, saying. The parts are 1. The Cause of the Plague. 2. The Cure of the Plague. The cause is procuring. i nflicting. The procuring cause is pointed out by this copulative particle AND, which pointeth at the sin of the people, set out in the 42, & 43. Verses. The inflicting cause was the Lord. For he saith, I will consume, etc. And of him Moses saith, wrath is gone out from the Lord. For Cure of this Plague, there is 1. A prediction of it, spoke. 2. A prescription for it. In the prediction is expressed, 1. The Minister to whom it was foretold, unto Moses. 2. The Matter that was foretold. Verse 45. Get you up from among this congregation, In setting out the Matter, there is 1. An Admonition premised. 2. A Resolution intended. In the Admonition are 1. The Persons Who. You. From whom. From among this congregation. 2. The Point. Get up. that I may consume them as in a moment. The Resolution is of a judgement 1. Intended, that I may, etc. 2. Aggravated by the Soreness Consume them Suddenness, as in a moment. In the Prescription there is 1. A Remedy. 2. The Efficacy thereof, Verse 48. The Remedy is set out by Patterne. Precept. And they fell upon their faces. In the Pattern 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, Unto Aaron. 2. The Prescript. This declares 1. Take a censer and put fire therein, from off the altar, and put on incense: The Means to be used. 2. The Matter to be effected. The Means are Instrumental. Principal. The instrumental means are Censer, Fire. The fire is amplified by the place whence it was to be taken, from off the Altar. The principal means was Incense. Put on Incense. The Matter to be effected is Expressed. Amplified. And go quickly to the congregation, and make an atonement for them. The Expression is this, Make an atonement. 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 Proof 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 Kind of the judgement. The Cause is wrath: aggravated by the Author of it. There is wrath gone out from the Lord. The Kind 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 incense and made an atonement 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 took as Moses commanded. 2. Particularly exemplified. In the particular exemplification are expressed 1. The speed made, and ran into the midst of the congregation. 2. The reason ratified, and behold the Plague was begun among the people. 3. The means used, and he put on incense. 4. The thing effected, and made an atonement for the people. Verse 48. And he stood, between the dead and the living, and the Plague was stayed. 5. The Manner of doing it, And he stood between the dead and the living. The proof 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 Verse 49. Now they that died in the Plague were fourteen 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 principal Persons that pulled that judgement on their own and on the people's pates, about the matter of Korah. §. 2. Of the exposition and observations of NUMB. 16. 44. NUMB. 16. 44. And the Lord spoke unto Moses, saying. 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 Sin of the people is laid down. For after that the Lord had manifested his fierce wrath against Korah, Dathan, and Abiram, with those that took 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 fearful spectacles of God's vengeance, were so fare from fear 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 add, to the former judgements, the Plague here noted in my text. So as they added sin to sin: and the Lord added Sequentium accessione ad majorem se contemptum, peccatum extollit. Chrys. Hom. 22. ad Pop. judgement to judgement. For their sin therefore the Lord plagued them. For by the multiplication of sin, they grew into a greater contempt than before. The title here given to God, and translated, the LORD, is God's proper name a See the Church's Conquest on Exo. 17. 15. §. 72. jehovah. God's 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. The Person to whom he spoke was b See the Church's Conquest on Exo. 17. 9 §. 9 Moses: even he who was made both a Prince and Prophet to that people. Three especial observations are here most remarkable. I. judgements are consequents of sin. The inference of this Plague upon the people's sin gives evidence hereto. II. God foretells what he intends against sinners. For Gods speaking here mentioned was a foretelling of that he intended against the rebellious Israelites. III. God reveals his mind to his Ministers. Moses to whom God here speaks was his Minister. His Minister to govern, and to instruct his people. §. 3. Of judgements as consequents of sin. I. * See §. 2. Malorum in corpore causa est animae nequitia. Chrys. ad Pop. Home 46. IVdgements are consequents of sin. Take a view of the judgements recorded in Scripture, and you may easily find sin to be the cause of all. The first that ever was inflicted on a creature was a 2 Pet. 2. 4. the casting down of Angels into hell: But these are expressly said to be Angels that sinned. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The next was on the Serpent, to whom the Lord thus said, c Gen. 3. 14. Because thou hast done this thou art cursed: In like manner to Adam, d— 17. Because thou hast eaten, etc. Cursed, etc. Thus e— 6. 5. the general deluge of the world, the f— 18. 20. burning of Sodom and Gomorrah, the g Exo. 3. 9— 56. plagues of Egypt, h Heb. 3. 17. the judgements in the wilderness, i judge 2. 20. in the time of the judges, and afterwards, were all for sin. But not to insist on more particulars in a case so clear, the Wiseman expressly saith, k Pro▪ 13. 6. The kind of jobs afflictions. wickedness overthroweth the sinner. He that acknowledgeth this, commendeth the justice of God. Ob. Sore judgements fell upon job: yet were they not consequents of sin. Answ. 1. Surely job was not free from all sin: l 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 seized on man, he was free from all judgement: and as free shall he be, when again he shallbe without sin. Therefore Saints in their afflictions have confessed their sins, for which they knew they were deservedly and justly humbled. 2. Distinction must be made betwixt judgements. Some are m 1 Pet. 1. 7. jam. 1. 3. See §. 49. for evidence, proof, and exercise of such graces as God hath endued men withal. Others are for punishments of sin: and they either n 2 Chro. 33. 12 to bring a sinner to repentance, or o jud. Vers. 7. to make him an example of just vengeance. The judgements which befell job were of the first kind. The judgements intended in the point in hand are of the latter kind. The direct contrariety that is betwixt sin and God's purity, on the one side: and Gods holy jealousy, and perfect Why judgements follow sin. hatred of sin, his impartial justice, his truth in executing what he threatneth, his care to keep others from being insected, his wisdom in stopping the mouth of such as are punished, and the many ill consequences that might follow upon sin's impunity, on the other side: as they hold judgements from such as by their impenitency pull them not upon their own pates, so they hasten judgements on notorious sinners. §. 4. Of the sins that cause judgement. 1. p Ios. 7. 13. THE charge which God gave to joshua (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 feel it fallen upon us, to search narrowly and thoroughly after the cause of that judgement. Nothing doth usually so bring men's sins to mind and memory, as judgements. Instance the example of joseph's brethren, Nihil sic peccata in memoriam revocare consue-vit ut poena & castigatio. Et hoc manifestum ex fratribus joseph etc. 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. q Lam 3. 40. Let us search and try our ways. Upon a like occasion, which was a manifestation of God's displeasure by visible judgements, the Apostle giveth this advice, r 1 Cor. 11. 31. Let a man examine himself. If the judgements be public, it willbe useful in our search to proceed after this manner. 1. Observe what are the most common and public sins What sins especially to be thought causes of judgement. of that place or people where the fire of God's wrath appeareth. These were the sins which God himself did as it were with the finger thus point out to his Prophet, s jer. 7. 17. Seest thou not what they do in the Cities of judah, and in the streets of jerusalem? 2. Mark how fare such sins are winked at, and tolerated by Magistrates and Ministers. For this provoketh God to take the sword into his own hands; whence proceed public and fearful judgements. Instance t 1 Sam. 3. 13. Eli's case. 3. Consider how fare the contagion of those public sins spreadeth itself. For when the infection of a sin is diffused all abroad, fare and near, the Lord is forced to send some public judgement, thereby, as it were with a fire to purge the air. u Dan. 9 11. All Israel have transgressed (saith Daniel) therefore the curse is poured upon us. 4. See how fare they that profess Religion do yield to the corruption of the times. For these by their sins much incense God's wrath, because they especially cause the name of God to be blasphemed. Witness x 2 Sam 12. 14. Rom. 2. 24. David. The y Gen. 6. 2. commixtion of Sons of God with Daughters of men caused the Deluge. 5. Especially let every one examine himself, and search out his own sins: and take due notice how fare he hath followed the sway of the times, and yielded to the iniquity thereof. Every one ought most to suspect himself: and to fear lest his sins among and above others, have incensed the fire of God's wrath. Every one (if he take due and thorough notice of himself) may know more evil of himself, than he can justly suspect of others. For men know their own inward parts: their very thoughts and imaginations: in which respect though others commit more outward gross enormities than themselves, yet they are privy to such a sea of corruptions in themselves, that they have every one cause to say, z 1 Tim. 1. 15. Of sinners I am the chief. §. 5. Of the courses to be taken when sin is found out. 2. SInnes the cause of judgement being by such searching found out, we may not suffer them to remain, and continue to inflame God's wrath: but as we desire to have that fire go out, so we must pull away this fuel. So long as How Gods wrath may be slaked. fire hath fuel to work on, it will not go out: but rather be more and more hot. Now fuel is pulled away from God's wrath, 1. When the soul is pricked, and pierced with sin: when godly sorrow is wrought in the heart: a 2 Cor. 7. 9 such a sorrow as was wrought in the Corinthians. 2. When upon that touch of heart, true confession of sin is made to God. b 1 joh 1. 9 If we confess our sins, God is faithful to forgive us our sins. c 2 Sam 12. 13. Nathan on this ground pronounced pardon to David. 3. When upon such confession the mind is otherwise disposed than it was before: loathing the sins which before it loved: as d Luk. 7. 38. she that made a towel of her hair, which had before been laid out to proclaim her lust. 4. When that loathing works a true and resolved purpose never to return to those sins again. As he that said, e Psal. 39 1. I will take heed unto my ways. 5. When this purpose for the more sure performing of it, is ratified by solemn promise, vow and covenant. Hereof we have a worthy pattern of the jews in f Neh. 9 38. Nehemiahs' time. 6. When faithful endeavour is answerable to such purposes, promises, vows and covenants: as he that said, g Psal. 56. 12. Thy vows are upon me, O Lord. As the bond of a Creditor to whom a man that means honestly is bound, so lies on the debtor, 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 hearty sought of God, and steadfastly believed. This is principally intended by the atonement hereafter to be spoken of. §. 6. Of the cases wherein we must seek to slake God's wrath. THE foresaid course for averting judgement is to be taken, 1. When the fire of God's wrath flameth about our ears, and bathe consumed many before our eyes, as h 2 Sam. 24. 15. the Plague did in David's time. 2. When there is but a smoke which showeth that fire is kindled though it flame not forth: as when Moses heard God say, i Exo. 32. 10. Let me alone, that my wrath may wax hot against them, etc. threatenings of judgement are to God's wrath, as smoke is to fire. Such smoke made the Ninevites repent. jon. 3. 5. 3. When we observe causes that may kindle and inflame God's wrath to abound, as all manner of notorious sins. They were the sins of the people which made k Luk. 19 41. Christ weep over jerusalem. By them he gathered that heavy vengeance must needs fall upon her. 4. Though we apparently see no flame, nor smoke, nor notorious cause: yet when we have just cause to suspect and fear all, or any of these. Thus it is noted of l job 1. 5. job, that when the days of his children's feasting were gone about, he sent and sanctified them, etc. For job said, it may be that my sons have sinned, etc. Because he suspected that they might have provoked God's wrath, he used means to pacify the same. §. 7. Of putting away sin for removing judgement. THE forementioned point concerning the removing of God's judgements doth now in particular, and after an especial manner concern us, * The second of july 1625 was the first day appointed for a public fast when there died in that week 405 of the Plague. who are even in the flame of the fire of God's wrath; and thereupon assembled together by fasting and prayer after a more than ordinary manner to seek 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 solemn 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 fare as we can find them out. When the jews after the captivity on a day of fast entered into a new covenant with God, m 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 been to continue in sin. In like manner, though we be wedded to our sins as to wives, and our sins be as dear as wives and children can be, yet must they be put away: else nor our persons, nor our prayers, nor any services that we perform, can be acceptable to God. Sins retained are as that n Exo. 15. 23. bitterness which was on the waters in Marah, which made them that they could not be drunken: and as that o 2 King. 6. 5. heaviness on the axe head which made it sink in the water: and as that p Lam. 3. 44. thick cloud, whereof the Prophet thus saith, our prayer cannot pass thorough it. Yea as those q 2 King. 4. 39 wild 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 swim: as the wind which driveth away a thick cloud; and as the meal 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 fierceness of this pestilence to assuage, yea this and other judgements to be removed, let us take away the cause of all: let us put away our sins. The cause being taken away, the effect will quickly follow. §. 8. Of God's foretelling judgements. II. * See §. 2. GOD foretells what he intends against sinners. This he did by a Gen 6 14. preparing an ark before the flood came: by b— 19 1. sending Lot into Sodom before it was consumed: by c Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued: and by d 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 e jer. 26 18, 19 Hezekiah and his people; and f jon. 3 5. Captivitas judae orum praedicitur ventura, ut eum vencrit non casu accidisse videa tur, scd irá Dei. Hieron Comment in joel 1. God's patience. the King of Niniveh with his people, were wrought upon by this means, and judgement prevented: or else to make men the more inexcusable, and to justify God's 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 God's long-suffering. He thinks not of wrath till he be exceedingly provoked. Therefore he is said to be g jon. 4. 2. slow to anger. And when he is provoked to take vengeance, he threatens before he strikes. For h Lam 3. 33. he doth not afflict willingly. He says it, and swears it, i 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 k Isa 28. 21. Extraneum factam suum, all enum opus suum; Peregrinum est opus ab eo. Hieron in hunc locum. his strange work, his strange act: a work and act whereunto he is in a manner forced: which he would not do, if otherwise he could maintain his honour. They therefore on whom judgement falleth, have cause to confess unto God, and say, l Dan 9 7. Hardness of man's heart. O Lord, righteousness belongeth unto thee, but unto us confusion of faces: for we have not harkened, etc. 2. This manner of Gods proceeding with sinners gives demonstration of the irard and impenitent heart of man, that will not be brought to yield. Fitly is such an heart styled m Ezek. 11. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart of stone. For a stone may be broken to pieces, yea beaten to powder, but never will it be made soft: so such men's hearts may be confounded with God's judgements, but will never be mollified nor made pliable to his will. If threatenings, or predictions of judgements could work on Calamitas praedicitur ventura, ut agente populo paenitentiam non veniat, que ventura est, si permans●rit in delictis. Hieron. in joel. 1. such, God would never work his strange work. judgements are foretoid to come, that people repenting, judgements might not come, which yet will come as they are foretold if people continue in sin. Read and consider, jer. 26. 18, 19, etc. §. 9 Of God's making known his mind to his Ministers. III. * See §. 2. GOD reveals his mind to his Ministers. So he did to a Gen. 6. 13. Noah, b— 18. 17. Abraham, c Exo. 3. 8. Moses, and other his Prophets. To omit other particulars, in this case it is thus indefinitely said, d 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 do nothing, but he revealeth his secret to his servants the Prophets. Not for their own sakes only doth God manifest his purpose to his Ministers, but that they may declare to others what is made known to them. On this ground saith the Lord to his Prophet, e Ezek. 3 17. God's providence and prudence in man's ministry. Ezo 20 19 Luk 1. 12. Hear the word at my mouth, and give them warning from me. Now by this means of manifesting his mind, the ministry of man, God showeth his providence and prudence. 1. His providence, in ordaining such a means as is fittest for man's infirmity: For man can best endure man to speak unto him, and to declare what is meet for him to know: When God himself delivered his ten Oracles to the people, they were so affrighted, as they said unto Moses, speak thou with us, and we will hear: but let not God speak with us, lest we die. Yea when Zachariah an ancient Priest saw an Angel that brought unto him a gladsome message, he was troubled and fear fell upon him. 2. His Prudence, in ordaining so mean a means as will make trial of man's respect to God: whether he will give credence and yield obedience to God's Word, because it is God's Word, for the Lords sake, rather than for the messengers sake. For this are the Thessalonians commended, because 1 Thes. 2. 13. when they received the Word of God which they heard of men, they received it not as the word of men, but as the word of God. O let us in like manner testify our acknowledgement of God's providence and prudence, in receiving, as from God Respect to be showed to God's Ministers as to God. that which by his ministers is delivered unto us. Thus shall we testify 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. Minister's have not now such certain knowledge of God's mind, as of old the Prophets and Apostles had, to whom God did immediately and infallibly make known his mind. 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 show what sins do most offend God, and what do soon pull down vengeance from God, upon the committers of them. So as when Ministers see such sins impudently and impenitently committed, they may well infer that God purposeth to send some judgement to such a people. To this purpose is it that the Apostle reckoneth up sundry sins that the Israelites committed in the wilderness, 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 unbelief or Heb. 4. 11. disobedience. On this ground many Ministers well noting the sins 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 year many did particularly foretell the Plague itself. Their threatening was little regarded; little or no amendment followed thereupon: now therefore is the Plague among us. * A public 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 keep it after a right manner, 〈…〉 humiliation of soul, and contrition of spirit: renting our hearts, turning to the Lord: fasting from sin as well as from food. Prepare to meet thy God O England. This beginning of the Plague is a real demonstration of a greater Plague yet to come. If by more than ordinary humiliation and conversion God's wrath be not pacified, this Plague is like to be greater than ever was before in our own, or our father's days; even such an one as shall make this City empty: and make the ears of such as hear of it to tingle again. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but Am. 3. 8. prophesy? §. 11. Of the meaning and doctrines of the first part of the 45. Verse of NUMB. 16. NUMB. 16. 45. Get you up from among this congregation, that I may consume them at once. THE first clause here noted, is an admonition for avoiding the intended judgement. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elevatus suit. In Hiphil clevavit se. Targum saepe per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separavit. Hoc in loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate vos. The word translated Get you up, properly signifieth to lift up ones self. Yet the jews do interpret it oft times with a word that signifieth to separate one's self. 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 fear cast down (as we use to speak) and in regard thereof the Lord thus said to them, lift up yourselves, or get you up. Though in the former verse he spoke only to Moses, yet here he useth the plural number, Get YE up, to show that he had respect to Aaron's safety also: yea and to the safety of all that were not of their conspiracy. Further, because the multitude gathered together against them, he addeth, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the midst, or from among that assembly. The word translated c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit, indixit. congregation, properly signifieth such an assembly as by appointment meeteth together. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word, that signifieth the place or time appointed for assembling together, is derived from the same root. It here implieth a multitude that among themselves appointed and conspired to do what they did. The particle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS hath its Emphasis. For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them. The particle that joineth the following clause to this, is a copulative, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND. It is thus word for word, Get you up from among this congregation, AND I will consume them: so as it implieth that God would not destroy the multitude that sinned, till they that sinned not with them were separated from them. Our English importeth as much by using a particle that intendeth the end of doing a thing, thus, THAT I may consume them. Others expound it with a causal particle thus, FOR I will consume them. All tends Genev. Engl. to the same. The thing intended is set out by a g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth an utter destruction of them all. It is sometimes used in the better part, and signifieth a full, absolute, and perfect finishing of a thing: as where it is said, h Gen. 2. 3. God ended, or finished, or perfected his work. It is also used in the worse part, applied to judgement, or destruction, and signifieth an utter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. consummavit. final destruction of all appointed to destruction: as where the Prophet said to joash, i 2 King. 13. 19 Thou hadst smitten Syria, till thou hadst consumed it. So it is here used. This is thus threatened because by other judgements they had not been bettered, but still continued in their obstinacy, as the former histories in this chapter evidently show. To aggravate this intended judgement the more, it is added, k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut repentè. Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in momento. at once, or word for word to translate it, as suddenly, or in a moment. Our English phrase at once, implieth a quick, speedy, sudden doing of a thing; as where Abishai said to David of Saul, let me smite him m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una vice, uno ictu. Trem & jun. at once: which is 1 Sam. 26. 8. as if he had more largely said, I will not make much ado, nor belong about the matter, I will not strike many blows, I will quickly with a blow dispatch him. Some English Translators expound the word in the text, quickly. Here have we a mixture of Mercy. justice. Mercy in seeking to preserve some. justice in resolving to destroy others The former is expressed in an admonition. The latter in a resolution. The admonition intimates, 1. God's mind: that he would not have them perish. 2. Man's 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 Kind 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 God's unwillingness to plague the righteous with the unrighteous. Seven principal 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 falls on the wicked, must avoid communion with them. The action here enjoined (get you up) intends as much. III. Multitudes conspiring in evil must be left. The word congregation from which they must go, implies thus much. four Mixture of the godly with the wicked is a stay of judgement. For by saying, Get ye up AND I will, or THAT I may consume them, he intimates, that he 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 Stubbornness after some strokes causeth utter destruction. Sroake upon stroke had been strooken 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. Suddenness 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. St. Peter gives three of the most famous instances that have been hereof since the beginning of a 2 Pet. 2. 4, etc. 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 ark.) 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 infers this conclusion, very pertinent to our purpose, b 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. c Ezek. 9 4, 6. The mark 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 near any man upon whom is the mark, shows his mind to wards such as keep themselves free from sins 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 d Pro. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good: that he can distinguish betwixt such as differ: that he can deal with men, as they deal with him: that e Psal. 18. 26. with the pure he will show himself pure, and with the froward he will show himself froward: and that it is not in vain to fear him, and to keep ourselves unspotted from the world. §. 13. Of the cases wherein Saints have their share in public 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 affords 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 public judgements we see the righteous involved with the wicked. They may suffer temporal evils two ways: by the wicked, and with the wicked. Answ. If the extent of God's deliverance be rightly conceived, it willbe 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 external judgements which the wicked pull upon themselves, and that 1. When they make themselves accessary to those common sins that cause judgement. As f Numb. 20. 12 Propeccatis ecrum Deus slagel lat etiam ipses sanctos suos. Aug. loc. citat. Moses and Aaron became incredulous in the wilderness as well as the other Jews whose carcases 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 heap judgement upon judgement till at length the land of judah should be made desolate, in the beginning of those days was g 2 King. 23. 29 josiah, that good King josiah, slain with the sword of the enemy. Yet because he lived not to see the miseries of succeeding times, he is said h 2 King. 22. 20 to be gathered into his grave in peace. 3. When the just God will show the fierceness of his wrath, how fare the wicked have provoked him, to aggravate the judgement, he taketh away the righteous therewith, who are as chariots and horsemen while they remain. Thus was good i 1 Sam. 31. 2. jonathan taken away: who if he had lived, might have been a means of preserving the house of Saul from utter ruin, though David had been King. The death of righteous jonathan much aggravated the sin 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 sign and an example unto them. Thus k 1 King. 13. 24. he caused a Lion to slay the man of God, that was seduced by a lying Prophet to transgress the word of God. In this case saith the Apostle, l 1 Pet. 4. 17. judgement must begin at the house of God. And if it first begin at us, what shallbe the end of them that obey not the Gospel of God? §. 14. Of sundry ways of exempting Saints from judgements. YET hath God his ways and means to deliver the righteous in the forementioned cases, and all other cases whatsoever. As 1. By visible preservations of them from external judgements: as m jer. 39 17. Ebed melech was preserved. 2. By n Isa. 57 1. taking them from the evil to come: This was before exemplified in good josiah. 3. By ordering the judgement so, as it proves a means to them to honour God the more: and to do more good to such as are better prepared to accept the good which they do. Thus was o Ezek. 1. 1. Ezekiel carried away to Babel in the first captivity, that he might prophesy in Babylon to the jews there, p Icr. 24. 5. who were counted good figs in comparison of the jews that were at jerusalem, who were as evil figs. 4. By making the judgement a means of their peace, honour, and external prosperity in this world. Thus the captivity of q Dan. 2. 48, 49 Daniel, and his three companions; and of q Est. 2. 17.— 6. 10. Esther Mordecai and was a means of higher honour and greater advancement, than they could in all probable conjectures have attained unto in their owneland. They were also thereby special instruments of doing much good to the Church: and their names by that means are more honourable to this day in the Church of God. 5. By taking them by an external judgement from earth justi vivant etiam quando corpore moriuntur. Aug. count Adversar. I. eggs & Prophet. lib 2. cap. 5. to heaven, where they live being dead: yea by making the judgement a means to free them from eternal damnation. Of such as by some extraordinary judgement died (for it's said of them, s 1 Cor 11. 30. many sleep) the Apostle saith, t— 32. Sancti qui mala temporalia patiuntur, habent suas consolationes, & spem futuri seculi. Aug Epist 122. add 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 mortal enemy, that openeth a passage in the body for the soul to enter into heaven. And blessed be that sickness, though it be the Plague, that thrusteth the soul out of the body's prison, to celestial glory and eternal life. So as in their sufferings they have their comforts and hope of eternal life. Thus we see how judgements in the forementioned kinds prove blessings: and how the Saints that seem to perish in them may justly and truly say, We had perished, if we had not perished: even more justly than he Themistecles' sic fisijs suis. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch 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 own. §. 15. Of God's care of Saints mixed with the wicked. BE not affrighted, O ye righteous ones, be not affrighted overmuch 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 complain and cry, a Psal 120. 5. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar: and to wish and say, b Jer. 9 2. O that I had in the wilderness a lodging place of wayfairing men, that I might leave my people: yet can the Lord single you out, and when he comes to sweep them with the bosom of destruction, set you aside: and as a few precious jewels in the midst of a great heap of rubbish sift them out, and preserve them safe to himself, when the rubbish is cast away. It is said of Christ, that He will thoroughly purge his flower, and gather his wheat into his garner: but will burn up the chaff with unquenchable Mat. 3. 12. fire. Men when they fan their corn cannot do it so thoroughly clean, but that some chaff or tares will remain with the wheat, and some wheat be cast out with the chaff: witness the offal that remains after the best fanning that men can make. But Gods fanning, is a thorough fanning, not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. grain, not a Saint shallbe overslipt. This is indeed most properly meant of the last fanning of the world at the day of judgement: yet in the mean time doth the Lord take notice of every one of his, to provide for them, and in the most common and general judgements to do that which in his wisdom he seethe to be fittest for them. When Eliah 1 King. 19 18. thought he had been left alone in Israel, God knew many more, yea he could tell the just number of them. Thou mayst therefore, O faithful one, say of the Lord, He is my refuge and my fortress, my God, in him will I trust. Surely he Psal. 91. 1, 2, etc. shall deliver thee from the snare of the fowler, and from the noisome pestilence, etc. §. 16. Of believers 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. Nun & 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 David's time destroyed 70000 in three days, is an unmerciful doom. 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 witness that All things come alike to all. There is one event to the righteous and the wicked. And how dieth the wiseman? as the fool. 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 add, that there is a particular saith that Saints may have, which will in a common pestilence keep 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 plain presumption. They produce for their ground the 91 Psalm. But if they rightly mark the scope of that Psalm, they shall find that freedom from the Plague is there no otherwise promised, than freedom from death in war, 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 Domestical Duties on Eph. 6. 3. Treat. 1 §. 103. pestilence is to be taken as other promises of temporal blessings: so fare forth as God in his wisdom seethe it good for them to be delivered. And what believer would be delivered Nulla causa pro babilior scurrit, our justi homines laborent plerunque in hac vita, nisi quia hoc ijs expedit. Aug Eo. q quest. 4. 83. if God seethe it not good for him? Yea, what believer would not die of the Plague, if his wise Father seethe it to be the best for him to die of that disease? b 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 been content to have died of this disease if it had so seemed good to the divine wisdom. For what skilleth it whether sword or sickness, Pleurisy or Plague lose the soul from the body. God especially observes in what disposition, not by what means 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 showed. And as there was a great difference betwixt taking Pharaohs chief butler and chief Baker out of prison, the head of them both was lifted up: but of one to his high office, of the other to the gallows: 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 down the other to hell: as he dealt with the two thiefs that hung on the cross with Christ. §. 17. Of avoiding communion with the wicked, for avoiding their judgement. II. * See §. 11. THey that would avoid the judgement that falls on the wicked must avoid communion with them. For this end did a Gen. 6. 13. God cause an ark to be made for Noah and his family to go into from the old world, that so they might be preserved from the general deluge: and b— 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 c jer. 50. 8. remove out of the midst of Babylon, and d— 51. 6. to deliver every man his soul: which advice is also given, in regard of spiritual Babylon, e 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, show their care to use what means they can for preventing mischief: which is a point of wisdom commended by the Holy Ghost, who giveth this note of a wise man, f Pro. 22. 3. A prudent man forseeth the evil, and hideth himself: but the simple pass on and are punished. This care of using means for safety, and in the use of means to depend on God for his blessing, is well pleasing to God. g 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 lawful and warrantable means are the visible hand of God's invisible providence. To reject or neglect means 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 than a prudent resolution, either to accompany those that are as it were in the fire of God's judgement, or not to go from them, when a fair and warrantable opportunity is offered. h Gen. 19 14. This is taxed as a point of folly in Lot's sons in law. jehosaphat too much failed herein. He heard the Prophet say that i 1 King 22. 20, 32. Ahab should fall at Ramoth-Gilead, and yet he would accompany him thither. It had almost cost him his life. §. 18. Of flying in time of Plague. Quest. IS it then lawful to departed from our own 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 special 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 means in an infectious air to keep the infection from violence. Much fuel where fire is kindled increaseth the fervour and violence of the fire. Multitudes of people to an infected place, are as fuel to the fire of pestilence. 2. Such by escaping provide for their own 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 b 2 Sam. 18. 3. secure them out of the City. 4. c Mat. 10. 23. It is permitted to such in time of persecution to fly: yea and d Mat. 24. 16. Fugit populus Hebraeorum, ut fides ejus & vita inter fluctus, sibi apperiret vi am. Ambr. de fug seculi. in time of war: why not then in time of Plague? Ob. 1. The Plague is an immediate stroke of God; whereby 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 man's body, do show that its no more immediate than many other diseases. If because such as are appointed to death are strucken with it, means of escaping it might not be used: no means for avoiding any judgement might be used. For the infection of it, let experience determine that case. Ob. 2. It is a fruit of faithlesness to shun the Plague. Answ. No more then to shun other dangers: Men may indeed upon distrust fly: but that shows the frailty of the person, not the unlawfulness of the action. Ob. 3. If some fly, all may fly. So the sick be left without succour. Answ. 1. Some are more bound to venture the hazard than others. As Magistrates for keeping good order: Ministers for feeding the soul. Near 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 evil. III. * See §. 11. MVltitudes conspiring in evil must be left. It was the commendation of those 7000 in Israel a 1 King. 19 18 of whom God took especial notice, that though all b— 10. Israel worshipped Baal, yet they bowed not a knee to that idol: yea though Eliah thought himself to beleft alone, yet would not he associate himself with the multitudes of Apostates. c joh. 6, 66. &c, Many of Christ's Disciples went back 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 go? Thou hast the words of eternal life. A worthy resolution. A like resolution was this. d 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 evil. The number of men sinning neither extenuateth the sin, nor exempteth from judgement: but rather aggravateth the sin, and pulleth down more severe and speedy vengeance. Multitudes of sinners are as multitudes of faggots, or other combustible fuel, which are so much the sooner set on fire: and being once set on fire do burn so much the more fiercely. The Prophets render this to be the cause of the fierce wrath of the Lord poured upon the jews, that They all transgressed: k jer. 2. 29. From the least of them even to the greatest of them, from the Prophet even to the Priest every one dealeth falsely: l— 6. 13.— 28. They are all grievous revolters: m— 8. 6. No man repenteth of his wickedness. Be so fare therefore from taking boldness from multitudes of men conspiring in sin, as on that ground to be the more fearful lest some sudden judgement should fall upon them. Then especially is the time for such as are upright to mourn, with fasting and prayer to humble their souls before God, and to keep themselves unspotted, when they see all of all sorts with greediness and impudence running into sin. Many are too prone indeed to make that the ground of their actions, which Hushai in state-policy only pretended, when he said, n 2 Sam. 16. 18. Whom all the men of Israel choose, his will Ibe. o 17. 23 What got that Machiavellian politician Achitophel, by joining with him whom the greater part of the people chose? p Mat. 7. 13. 14. Si pauci sunt qui inveniunt, prosecto longi pauciores erant qui summum ejus pervenire possunt. Alijenim in ipsis statim ini●ijs, etc. The way wherein multitudes run, is the broad way that leadeth to destruction. But straight 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 attain to the end of that way. For some fail in the beginning. others in the midst, 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. four * 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. b 2 King. 22. 19— 23. 26.— 24. 3. Good josiah was a stay of those judgements which God had threatened to bring upon jerusalem for the sins of Manasseh. c Gen. 18. 32. Had there been but ten righteous men in Sodom, surely it had not been then destroyed when it was. God's respect to his Saints. Abraham intimates the reason hereof in this Rhetorical communication with God, Wilt thou also destroy therighteous with the wicked? That be fare from thee. Shall not the judge Gen. 18. 24, 35. of all the world do right? The supreme Lord of all hath such respect to his faithful 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 means of God's patience and long suffering Cum merita nostra nos gravant ne diligamur a Deo, relevori apud eum illo, 'em meritis possmus quos Deus diligit. Aug Quest so 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, soon would there be an end of all. Many Nations, Cities, Towns, and other Societies are spared, for some faithful Saints therein. This surely is the reason of Gods much forbearance towards this Land, this City of London, and other places in this kingdom. There is a remnant of righteous persons. These hold up their hands to God ordinarily and extraordinarily: to their persons, to their prayers hath the Lord such respect, as they do in a manner 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 faithful Ministers were all taken away. The world enjoy all they have by Saints. O the ungratefulness of the wicked in the world! Thorough God's 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, live, and life itself. Yet in the world who more hated, scorned, reproached, evilly entreated and persecuted in the world. Is not this more than monstrous ingratitude? But how beholding to God are these Saints, to whom the Lord (who is beholding to none) beareth such respect, as not only to spare them, but, for their sakes, those among whom they live? §. 21. Of God's revenging the rebellious. V * See §. 11. See more of this point in the Church's 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 bear his image, and contumeliously sin against him: as these Conspirators here did. a Lev. 10. 2. A fire went out from the Lord and devoured Nadab and Abihu. b Num. 11. 1. The fire of the Lord burnt among them that complained against him. c— 33. The Lord smote the people that lusted with a very great Plague. d Rom. 13. 4. I will perform (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 principal Author. They are Gods d Rom. 13. 4. Ministers, or rather Gods e Isa. 10. 5. rod, staff, and f— 34 6. sword to smite his people withal. The Lord takes upon him to revenge, that he may order vengeance as he seethe just cause: either to aggravate or mitigate Lege Tertullianum. lib. 1. cont. Martion Qui dixit Deum non ulcisci malos. it: to continue or to cease punishing: which questionless was the reason that moved David to say, g 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 think to escape seeing the everywhere present, all-seeing, impartial God undertaketh to punish him. h Heb. 10. 30. Vengeance belongeth unto me, saith the Lord: where upon he inferreth, I will recompense. Fear therefore to provoke this avenger. Do not vainly hope to escape his revenge though thou persist in sin. Yet if after thou hast sinned thy heart smite thee, and thereupon true repentance be wrought in thee, prepare to meet thy God. Thus mayst thou either prevent and keep off all vengeance, as i jon. 3. 10. the Ninevites did. Or if he have begun to strike, thou mayst make him k 2 Sam 24. 16, 17. repent of the evil, and cause him to stay his hand, as David did. It is God that smiteth. To him therefore must we look. It was the aggravation of Israel's obstinacy, that l Isa. 9 13. They turned not to him that smote them. §. 22. Of the utter destruction which stubbornness brings to men. VI * See §. 11. Stubbornness after some strokes causeth utter destruction. a Lev. 26, 18, etc. So much is threatened in the Law: and b Isa. 1. 5 etc.— 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. c Gen. 14. 10, 11 Sodom and the Cities that took part with her, were overcome and sacked by the four Kings that came against them. This was no light stroke: yet it wrought no amendment. Wherefore not long after d Gen. 19 24. they were utterly destroyed with fire and brimstone from heaven. Pharaoh and his subjects were so smitten with e Exo. 7. 20. &c ten several 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 f 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. g Lam. 1. 1, &c This h Mat. 3. 10. phrase which john the Baptist useth (The axe is put to the root of the tree) importeth as much. By the axe he meaneth God's judgement: by the tree the nation of the jews: by putting to the root, an utter extirpation. A tree may be lopped, and yet stand, and grow and flourish again. But if it be cut at the root, down falls body, boughs and all. He implies therefore, that whereas God had formerly by Plague, famine, sword, captivity, and other like judgements lopped them, and oft times made them bare, now he intends to cut their root, utterly to cut them down, and cast them off. God's justice and wisdom, yea and the glory of all his See the Church's Conquest on Exo. 17. 14. § 69. properties provoke him so to do. If the stubbornness of sinners against lighter judgements might carry it away, man would seem stronger than God, God's wisdom and justice would be much impeached: His corrections would be despised: his Word not regarded. Besides others would be emboldened by the stubbornness of some to carry themselves stoutly against God. Mortal Kings, and other Governors, Parents and Masters will not suffer their inferiors to carry away the mastery by stoutness. Can we then imagine that the immortal God will suffer it. He can and will beat down the stubbornness of the stoutest. Humble yourselves (brethren) under the mighty hand of 1 Pet. 5. 6. God. If he threaten, fall down 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 staff; his staff to a sword, clean to cut us off. §. 23. Of sudden judgements. VII. * See §. 11. SVddennesse adds much to the severity of a judgement. In way of terror suddenness is oft threatened, as where the Lord saith, a Exo. 33. 5. I will come up into the midst of thee in a moment, and consume thee. b Psal. 73. 19 How are they brought into desolation as in a moment? c Pro. 1 27. Their destruction cometh as a whirlwind. d Deut. 7. 4. The anger of the Lord will destroy thee suddenly. e Pro. 6. 15. His calamity shall come suddenly: suddenly shall he be broken without remedy. f Isa, 29. 5. z— 30. 13.— 47. 11. It shallbe at an instant, suddenly. g jer. 6. 26. The spoiler shall suddenly come. The terror of Babylon's destruction is hereby aggravated, in that it was h— 51. 8. suddenly fallen: yea and of Sodom, which is thus expressed, i Lam. 4. 6. The punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom that was overthrown as in a moment. It is noted that k 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 show, and gave hope of a fair day. Yet then, even on a sudden was that fair sky turned into a sulphurous and most dismal sky. Mischiefs of sudden judgements. 1. Sudden judgements strike men into amazement. So saith Eliphaz, l job. 22. 10. Sudden fear troubleth thee. It makes men at their wit's end, as we speak. Instance a sudden and unexpected surprisal by an enemy. 2. Sudden evils not only confound a man's wit and understanding, but they bereave him of the use of such means as are useful for his succour. For there must be time for providing sufficient means. 3. They are a great hindrance to true repentance, to faithful prayer, and such like spiritual means, 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 God's tender respect to us: For though by our sins 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 * jan. 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. eighteen. Apr. 31. eighteen. And after that it increased every week more and more till Aug 18. when there died in one week 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 wisemen we might foresee the uttermost peril, and answerably prepare ourselves. Direction, to be so watchful over ourselves, so well furnished and prepared, by that spiritual furniture which in the Word is prescribed unto us, that no evil may suddenly surprise us, nor ordinary nor extraordinary evils, not death itself, nor the last judgement. Take heed (saith the judge himself) to yourselves, 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. NUMB. 16. 45. And they fell upon their faces. A Remedy for the forementioned 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 a 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. b See more of these in the Church's Conquest on Exo. 17. 9, 10. Moses was the supreme Governor and Prince over this people. Aaron was their chief Priest. By falling upon their faces, is meant their humble and hearty prayer to God for this people. c 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 Tropical speech is not without its emphasis. For it implieth, 1. A reverend respect to the Divine Majesty. For of old when men would testify reverence to excellent persons, at sight of them they fell on their face, as d Ruth 2. 10. Ruth before Booz, e 1 Sam 25. 23. Abigail before David. Thus did f Gen. 17. 3. 17 Abraham testify his reverence to the All-sufficient God. 2. An holy astonishment at, and admiration of surpassing excellency and glory. In which respect g Ezek. 1. 29. Ezekiel fell on his face. 3. A fear, which at the apprehension of God's terror, and our wretchedness perplexeth the soul. So * Dan. 8. 17. Daniel was afraid, and fell on his face. Luke 5. 8. 4. An humble mind in regard of ones self. This h 1 Sam. 20. 41. David manifested when he fell on the ground before jonathan. And i 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 down on their faces worship God. 5. Shame and confusion of face for great provocations of God's wrath. k 1 Chr. 21. 16. This moved David, when he saw the fierceness of God's wrath for his great sin, to fall down on his face before the Lord. 6. Earnest and ardent desire of obtaining what we pray for. In this respect l Ios. 7. 6. joshua and all the Elders of Israel fell to the earth upon their faces, before the Ark of the Lord. 7. An agony whereinto one is cast thorough some inward trouble of soul, or some outward fearful sight. In the former respect m Mat. 26. 38, 39 Christ fell on his face and prayed. In the latter respect n Dan 10. 9 Daniel lay on his face as in a dead sleep. Most of these may be applied to Moses and Aaron's falling on their faces here in this text. For o Vers. 42. The glory of the Lord appeared: and the wrath of the Lord was manifested: and the people had committed a great sin; and a Plague was already begun, therefore without all question, in reverence to the Divine Majesty, in admiration of his glory, in some fear, yet in an humble submission to God, in shame of the peoples in gratitude, and in earnest desire of pardon for their sin, and removal of the judgement, they fell upon their faces. So as this gesture implieth an extraordinary manner of prayer. Six Observations hence arise: whereof three concern the action performed, and three the Persons that performed it. I. a See The Saint's Sacrifice on Psal. 116. 4. Prayer is a ready remedy for a desperate calamity. Such a calamity was the people's here. And this remedy is here with approbation used. II. b See The whole armour of God, on Eph. 6. 18. §. 95, etc. In extraordinary need extraordinary prayer must be used. The sin of the people and the threatening of God shows the extraordinary need. Their gesture in falling on their faces, argues their extraordinary prayer. III. c See The Church's Conquest on Exo. 17. 11. §. 29. Inward devotion of the soul must be manifested by an answerable outward disposition of body: Such a disposition was this falling on their faces. four d See the whole armour of God, on Eph. 6. 18. §. 36, etc. Prayer is to be made for others in their necessities. 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 e Ibid §. 51. Prayer is to be made for such as wrong us. This people for whom the prayer is here poured out, murmured, and gathered themselves together against Moses and Aaron, who here in their behalf fell on their faces. VI Magistrates and Ministers are especially to pray See the Church's Conquest on Exo. 17. 12 §. 40. for averting public 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 margin, show. §. 25. Of the sense and notes of the former part of Verse 46. NUMB. 16. 46. And Moses said unto Aaron, take a censer, and put fire therein from off the altar, put on incense, and go quickly to the congregation, and make an atonement for them. TO the forementioned remedy of prayer, here is another added: whereby their prayer was made the more effectual. 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 than Aaron, or any other at that time. With him (saith the Lord) will I speak mouth to Num. 12. 8. mouth, even apparently, and not in dark speeches, etc. 2. Moses was the supreme head, and chief governor on earth at that time of that people. b Act. 7. 35. God sent him to be a Ruler. c Num. 12. 11. Aaron himself calls him, his Lord. Moses prescribes to Aaron, because 1. d Exo. 4. 15. Aaron was to be Moses his spokesman to the people. Aaron was to be to Moses instead of a mouth: and Moses was to be to Aaron instead of God. 2. e Exo. 28. 1. Aaron was then made the Highpriest: so as f— 30. 7. to use a censer, to take fire from off the altar, to put incense on the censer, to make an atonement, belonged to Aaron by virtue of his Priest hood. The particulars here enjoined were holy rites ordained by God under the Law for pacifying his wrath. The Censer was an instrument made of a lasting mettle A censer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prunas desumpsit that would not easily melt, as of gold, or brass, fit to hold fire in it, with a steel or handle to hold it by. The use of it was to hold live, burning coals on it, that incense being cast thereon, by the heat of the fire it might send out a smoke of a sweet smell, which the Priest carrying from place to place, caused the sweet savour of incense to disperse itself, and to be smelled wheresoever he came. Some of these censers were of brass, for the ordinary Priests to carry incense up and down the Tabernacle, and Temple: with h 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 i 1 King. 7. 50. those which Solomon made for the Temple: especially that which was made for the Highpriest to carry incense on it into the most holy place, whereof k Heb 9 4. the Apostle to the Hebrews 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 burned all their offerings that were to be burnt: of it they took to carry incense up and down: 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 God's wrath against them. (Lev. 10. 2.) Concerning the altar, there were in the Tabernacle two altars. One for all manner of oblations. The other only for incense, (Exo. 30. 9) That a large one: This a small one. That covered with brass: This with gold. That was set in the Tabernacle near to the outer court, where when the curtains were drawn, all the people might see it: this near 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 fetched from this. It is probable that at this time Aaron took fire from that altar where it burned continually. * Exo 30. 34. Incense was a sweet perfume made of four most odoriferous Incense. spices. The first is translated o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gutta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. liquor distillans ex myrrba, aut cinnamomo. stacte, a gum that distils out of Myrrh, or Cinnamon. Some translate it pure Myrrh. The second, p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc tantum in loco legitur. Haud facile est statuere quid significes. Onicha, a kind of spice very clear, which being scraped giveth an extraordinary sweet savour. Some term it clear Gum. The third, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc in hoc tantum loco legitur. Galbanum. This name is taken from the Hebrew. It is said to be a liquor hardened, that is drawn out of sweet Cane growing in Syria. The r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek and the Latin express it by such words as our English doth, derived from the Hebrew. The fourth, r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ind Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pure Frankincense. This among the four is the only common spice: the other are such as we read not of in any other place: so as it is no easy matter to tell what kind of spices they were. Sure it is that s Exo. 30. 38. no perfume might be made like that incense which was made of them. This is styled t Exo. 25. 6. sweet incense, and that fitly, in a double respect. 1. Of the natural savour. It was exceeding sweet. 2. Of the legal effect, which was to cause a sweet savour in God's nostrils. u 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 legal types, external, but yet they had their Evangelicall truths: whereof * § 36, 37. hereafter. These things being thus prepared, Moses chargeth Aaron to go to the Congregation, namely that assembly of rebels that was gathered together against God's servants; whereof * § 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celeriter. before. And that which Aaron doth, he must do with all speed, because the fire of God's jealousy 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 atonement for them. The copulative particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. AND, whereby the distinct branches of Moses his charge are joined together, importeth the latter branch to be inferred as an end of the former: as if he had said, offer incense, that thereby an atonement 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 atonement for them. The issue verifieth thus much. For Aaron having done what Moses gave him in charge, it's said * Verse 46. He made an atonement for them. This phrase, m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make an atonement, is the interpretation of one short Hebrew word, which (if our English would bear it) might thus be translated, atone. The Hebrew word properly signifieth to cover. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operculum. The cover which was laid upon the ark, is set out by a word derived from this; Metaphorically it is applied to sin, and to wrath incensed by sin, and signifieth to cover them: that is to pardon sin, and to pacify wrath. As where it said, o 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, p Pro. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man will cover it, that is, pacify it. It is also simply used, and signifieth to be propitious, favourable, or merciful: as where prayer is thus made to God, q Deut 21 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius esto erga populum tuum Be merciful to thy people Israel. It is frequently used, to expiate; that is to purge away, or take away any uncleanness, so as it may not be imputed: and to make it fit for holy uses, or to appear before God. Thus it is applied to things used under the Law, and to persons: as to r 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 forementioned acceptions of the word do add much to the clearing of this phrase in this place, make an atonement. Atonement What atonement is. (according to the English notation of the word) implieth too at one: namely two that were at odds or variance. Such atonement is as much as agreement, or reconciliation. This in regard of that odds which is betwixt God and man is done two ways. 1. By taking away sin, the cause of How atonement is made. wrath. 2. By pacifying wrath, the effect of sin. Offerings for sin typified the former. Incense, the latter. Though these may thus be distinguished, yet can they not be severed. For without sin be taken away, wrath will not be pacified. And if wrath should be pacified, where's the benefit thereof, if sin be not taken away. Though therefore the one may be more expressly specified, yet the other also is there intended. Now because of the mention of incense here, by atonement here meant, the pacifying of God's wrath is most directly set out. This Relative particle THEM ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them) hath reference to the forenamed congregation: a congregation of rebels. Yet is order taken for pacifying God's wrath justly incensed against them. The Sum of this text is a Prescript for pacifying God's wrath. In this prescript we have 1. The Persons Charging. Moses Charged. Aaron. 2. The Charge itself: wherein is expressed. 1. The Matter given in charge. 2. The End thereof. I. In the matter is distinctly set down 1. The Substance. To burn Incense. 2. The Circumstances. Which are two, 1. The Instrument, whereon to lay the incense: a Censer. 2. The Means, to burn the incense: which is 1. Generally expressed. Fire 2. Particularly limited. From off the altar. II. The end is set down by way of charge, which consisteth of two branches. In the former you may observe, 1. The Action to be done. Go 2. The Time when. Quickly 3. The Persons to whom. To the Congregation. In the latter you may again observe, 1. The Duty to be done. Make an atonement. 2. The Persons for whom▪ For them: namely for the Congregation before mentioned. Six especial points are here to be noted. I. Men must do what they do by virtue of their calling. It belonged to Moses as a Prince and a Prophet to give direction for staying the Plague: and to Aaron as Highpriest 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 Highpriest. II. Such means must be used to pacify God's wrath as by God's Word are warranted. Offering up Incense, which is the means here to be used, was expressly 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. four 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 work of mercy for them in this their need. V God's 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 atonement. VI There are means of reconciliation betwixt God and man after God's wrath is incensed. The atonement here enjoined giveth proof 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, etc. afterwards. §. 26. Ofrespect to ones calling. I. * See § 25. MEn must do what they do by virtue of their calling. a 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 walk: and so ordain I in all Churches, saith an Apostle. More particularly he applieth this to feveral functions thus, b Rom. 12. 6, 7, 8. Having gifts differing, according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith: Or Ministry, let us wait on our Ministry, etc. 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 c Pro. 20. 7. walk in HIS integrity. HIS, that is, that which belongeth to him by virtue of his own proper place and function. In this sense it is said, d— 14. 8. The wisdom of the prudent is to understand HIS way. But e— 20. 3. Every fool will be meddling: namely in others men's affairs, with the things that belong not unto him. As we desire to be accepted of God, to receive comfort to our souls by the things we do, and thereby to do good to others, let us be well informed in the duties that by virtue of our own proper function belong unto us, and therein be faithful and diligent. Much pains may be taken, and diligence used in other men's matters, and little thanks gotten for all that pains and diligence. Yea we may bring by such pains and diligence much trouble to ourselves, and yet no comfort in all that trouble. Wherefore f 1 Pet. 4. 15. St. Peter exhorteth Christians from suffering as busybodies in other men's matters. And it is remarkable, that he reckoneth their sufferings among the sufferings of malefactors. g 1 Thes. 4. 11. Study therefore to do your own business. Let Magistrates, let Ministers, let Husbands, let Wives, let all of all sorts so do. §. 27. Of using warrantable means to pacify God's wrath. II. * See §. 25. Such means must be used to pacify God's wrath as by God's Word are warranted. Of old before God's will was so fully revealed and recorded as now it is, Saints were wont to seek extraordinary direction of God. As a Gen. 25. 22. Rebekah when she felt children struggling together within her: and b jos. 7. 6. joshua when Israel fled before the men of Ai: and c judg. 20. 28. the other Tribes that fought against the Benjamites: and d 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 e Lev. 16. 12. before a more general Law) so burnt offerings: in which respect David gave this advice to Saul, f 1 Sam. 26. 19 If the Lord have stirred thee up against me, let him smell an offering. g Gen. 8. 20, 21 Noah therefore after that great evidence of God's wrath, the flood, offered burnt offerings: and it is said that The Lord smelled a sweet savour. So h 2 Sam. 24. 25. David, and that by the advice of a Prophet, to pacify the wrath of God manifested by a fierce Plague, offered burnt offerings. What burned 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 jesus. Yea they were also visible demonstrations of man's guiltiness. For the beast, laid on the altar, there lay in his stead that brought it, and shown what he had deserved, namely not only to be consumed here in material fire, but also for ever to be tormented in infernal fire: and the penitents bringing of his offering was a profession of his own guiltiness. This by the way concerning the end of those offerings which were used to pacify God's wrath. As for the general point, that means used to pacify God, must be such as are warranted: in two especial respects it appears to be most equal. 1. In regard of God who is to be pacified. 2. In regard of man who is to pacify him. God's will, till he himself reveal it, is secret: his counsel unsearchable. (For Rom. 11. 34. who hath known the mind of the Lord? or who hath been his counsellor?) None therefore can tell what may please, or appease him, till he make it known of himself. As for men, Rom. 1. 21. They are vain in their imaginations, and their foolish heart is darkened. How then can they of themselves invent or conceive what may be wellpleasing 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 toys, much unbeseeming Gods excellent Majesty: yea such as give no satisfaction to wise men, that duly observe them: no nor to the inventors themselves: and therefore they are still thinking of adding, altering, and taking away. By man's inventions Gods wrath is more incensed then appeased. In vain (saith the Lord) Mat. 15. 9 do they worship me, teaching for doctrines the commandments of men. §. 28. Of sacrificing humane blood to pacify God. In Navigat. Hispan. sub Car. 5. Imper. in insula Carolina, mactatio hominum legitur. Carthaginenses Saturno excellentiores è filijs suis sacrificabant. Diodor. Sic. lib 20. WHo can sufficiently wonder at the vain and foolish wit of men, in inventing such means and courses to pacify God's wrath, as are so fare from being agreeable to his will, and warrantable by his word, as they are clean 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 blood: which the jews, giving themselves over to all Heathenish idolatry, learned of them. For where * 2 King. 16. 3. the Heathen gave their children to Molech, a 1 King. 11. 7. the Idol of the Ammonites, which is supposed to be Saturn, b jer. 31. 35. the jews also did so: not withstanding that c Lev. 18. 21. the Lord had expressly forbid them so to do: and d 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 am nibus oe icem putabant. made a capital law against all that should so do. As for the Heathen, they had their Oracles at which they used to ask counsel, and take advice in all their weighty exploits, and in all their difficulties and distresses: as e Num. 27. 21. judge 20. 18. the people of God were wont to ask counsel of the Lord. The Heathen supposed that God gave counsel at those Oracles: but it was the Devil himself who most egregiously seduced them. For the Holy Ghost calleth false gods f Deut. 32. 17. 2 Chro. 11. 15. Psal. 10● 37. 1 Cor. 10. 20 Rev 9 ●0. Devils. Now g Joh 8. 44. ●●ge Euripidis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cicero. Offic. lib 3. the Devil hath been a murderer from the beginning: and ever thirsted after man's blood. No marvel then, that the counsel and advice of these oracles was, that for appeasing wrath, or removing calamities man's blood should be sacrificed. As of old when the Grecians were to departed, after they had burnt Troy, but were hindered by cross and boisterous winds, their Priest told them that their King's daughter must be sacrificed, which thereupon the foolish King suffered to be done. a 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. b Victima vel Phabo sacra m●cteris ad 〈◊〉 Quam tulit à sae vo Theudalus host 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 battle. c Frater ut Ancae, quo sanguine debuit, arras Tinxit, etc. Ibid. Pygmalion is said usually to sacrifice men to the gods. d Vt qui Bistaniae templo caecidere Minervae. Ibid The Bistans a people of Thrace, made a law to sacrifice strangers to their gods. e Quique Theonteae Taurica sacra Doae. Ibid. Taurica Chersonesus a country in the North part of Europe, now by some called Tartarica the less, had inhabitants that also were wont to sacrifice strangers to Diana. f Aut te devoveat certis Ahdera diebus. Sax●● devotum grandme plura petant. Ibid. The men of Abdera a city of Thrace had a custom every first day of the year to stone a man to death, and to sacrifice him to the gods, for a prosperous success of that year. g Hered. lib. 4. The Seythians are reported to sacrifice every hundreth man of the captives that they took. h Plutatch. Paral 38. & Dosith. lib. 3. rer. Sicut It is recorded that a Plague was raised in Syracuse for incest committed by a father with his daughter, and that counsel 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 blindness, and sottishness of the Heathen in seeking to pacify God with such things as could not but much incense him. §. 29. Of Popish toys to pacify God. PApists also go two fare in using unwarrantable means (such as cannot but kindle and inflame the fire of God's wrath) to pacify the same: as men's and women's whipping of themselves, wearing shirts of hair, going barefoot so many miles, creeping up and down to this and that place on their bare knees, going long journeys on pilgrimage, to relics 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 Monastery, Friary, Nunnery, Hermitage, or the like: going up and down to beg: living on alms: offering such and such sums of money at such and such religious places: forbearing such and such meats: mumbling over so and so many times the Creed, Pater noster, and Ave-Maria: and to do what else their Ghostly Father shall enjoin them by way of penance: though it be to murder Kings or other persons. Yea further (wherein they go in inhuman cruelty beyond the Heathen) in persecuting with fire and sword such as refuse to be subject to their Devilish devices. a Neque 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. Tried Sess. 14. cap. 8, 9 The Council of Trent saith of some of these and other like works of penitency (as it calls them) that never any safer way to avert the vengeance of God was found out in the Church. b Haec ipsa opero, quatenus quoad certum modum in particulari, divinitus mandata non sunt, grata sunt Deo, & sancta, & utilia. Bellarm. de Poenit. lib 4. cap. 6. Et paulo ante, satisfactoria esse affirmat. And her great Champion though he confess that they are not commanded of God (only he thus minceth the matter, after a certain manner in particular, not commanded) yet he boldly avoucheth that they are acceptable to God, and holy, and profitable: yea and satisfactory. What? God's vengeance to be turned away by humane inventions? Humane inventions to satisfy Divine justice? Nor the excellency of the Divine Majesty will admit, nor the vanity of humane apprehensions can invent any such satisfactions, any such means as to avert such wrath. The least that can be said of the best of the foresaid means of satisfaction, is that of the Prophet, c Isa. 1. 12. who hath required them? They may have d Col. 2. 23. a show of wisdom in will-worship and humility, and neglecting of the body, not in any honour. For they are vile and abominable in God's 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 enjoined, give proof hereof. For why should the Divine wisdom be so careful in prescribing circumstances, if man might be careless in observing them. Where the Lord enjoineth the celebration of the Passeover, he thus expresseth it, a Num. 9 3. In the foureteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keep it. If men failed in circumstances, they were punished as if they had neglected the circumstance. Instance b Lev. 10. 1. Nadab and Abihu, that offered incense with strange fire: and David and the Priests in his time that c 2 Sam. 6. 3. carried the Ark in a cart which d Num. 7. 9 Exo. 25. 14. Num. 4. 15. Deut. 10. 8. jos 3. 3. should have been carried on men's shoulders. Wherefore David being better instructed by the visible evidence of God's displeasure on Vzzah, saith afterwards, e 1 Chro. 15. 13 The Lord made a breach upon us, for that we sought him not after the due order, etc. God having prescribed circumstances as well as substances, to neglect the one or the other is to cross his sacred will. Yea to do things otherwise then he hath appointed, when he hath appointed the rites and manner of doing any thing, is to make ourselves 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 Christ's ordinances. They have the Word read, and prayers in their Churches, but in an unknown tongue, which takes away the benefit thereof. They acknowledge Christ their Mediator, Highpriest, Head, and Prophet: but in that they join Saints in heaven as Mediators, men on earth as true, proper, sacrificing Priests, their Pope a Spiritual head over the whole Church, and give him power to coin new articles of faith, they overthrow the forenamed Orthodoxal substances by these heretical circumstances. So the substance of Baptism which they retain, they impeach by their additions of cream, spittle, and other like foolish inventions, and by their false positions about the absolute necessity, and operative efficacy of the external work. 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 own 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 doom of the high judge, Mat. 159. In vain they do worship me, teaching for doctrines the commandments of men. And this, Isa. 1. 12. who hath required this of your hand? Gospelers failings in mate rial circumstances. I would to God there were no occasion among us given to fear the like doom. True it is that we have by the Divine providence more and better light than Papists have, whereby the vanity of their unwarrantable additions to God's 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 fare from him. Sincerity of heart is the fire of the Lord, with which the incense of prayer must be offered up. Others in performing duties of piety so rest in that which they do, as they look 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 man's laws, and the penalty thereof, as God, his will, his honour, conscience to him is not at all respected. In these and other like cases do men offer their incense with strange fire. Direction for matter and manner to be fetched from God's 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 speak 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 God's gracious acceptation, and bounteous remuneration. On this ground we may expect a blessing on the duties that we now perform. For our extraordinary humbling of ourselves with fasting and prayer is as warrantable for pacifying God's anger, as incense under the Law. Let us from the Lords altar, his Son jesus Christ, thorough faith in him take the fire of zeal, sincerity, and integrity, and therewith offer our incense; of the efficacy hereof we shall have occasion afterwards to speak. §. 31. Of showing mercy to such as wrong us. four * 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 took all occasions to do so himself, give us in express charge, a Mat. 5. 44. Love your enemies, do good to them that hate you. The Law exemplifieth this general in these particulars. b Exod. 23. 4, 5. If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hatcth thee lying under his burden, thou shalt surely help him. If mercy must be showed to the beasts of our enemies, how much more to their persons? In this respect the Wiseman thus further adviseth, e Pro. 25. 21. If thine enemy be hungry give him bread: and if he be thirsty give him water to drink. In like manner, if they have pulled any judgement upon their own pates, our endeavour must be to help them, to heal them. 1. Thus shall we show ourselves to be children of our Father which is in heaven. For he maketh his Son to shine on the evil 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 jesus 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 goodness, Eph. 5. 9 4. Thus shall we Overcome evil with good: which is a Divine property: thus shall we mollify their hardness, and bow their incensed mind to mildness & kindness, Rom. 12. 21. Quando inimicis nostris praebemus beneficia, malitiam eorum bonitate nostra superamus, & mollimus duritiam, iratumque animam ad molliciem, & benevolentiam flectimus. Hier. Hedib. quaest, 1 5. And whereas corrupt nature is too too much addicted to revenge, by these means shall we leave our implacable enemies to God's revenge, which the Wiseman thus expresseth, Thou shalt heap coals of fire upon his head, Pro. 25. 22 So fare therefore we ought to be from withholding our hands from doing mercy, because he, to whom mercy is to be showed, hath wronged us, as so much the rather to take that opportunity of doing good, that it may appear we do good for goodness 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 ourselves, we also should so do. They who are borne again, whose corrupt nature is altered, will so do. §. 32. Of speedy pacifying God's wrath. V * Sec § 25. GOds wrath is with all expedition to be pacified. a Exo. 32. 11. So soon as Moses observed the wrath of the Lord to be kindled, while he was in the mount, before he came down to inquire after the cause thereof, he offered the sweet incense of humble & fervent prayer, to pacify the same. When b jon. 3. 4. jonah began to enter into Niniveh, and to threaten God's vengeance, both King and people by fasting, prayer, and repentance prevented the judgement. They did not stay till the forty days respited were expired. The direction of an Heathen Monarch (but guided by the Spirit of God) is in this case very remarkable: it was this, c Ezr. 7. 17. 21, 23. Buy speedily Bullocks, Rams, etc. Whatsoever Ezra shall require, let it be done speedily. For why should there be wrath against the realm? d job 1. 5. job was so speedy, as upon suspicion that his children in their feasting together might have some way or other provoked God's wrath, offered burnt offerings for an atonement: Thus did job every day. Fierceness of God's wrath. God's wrath is as a fire. ( e Psal 78. 21. Isa. 30. 30. jer. 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 burn, 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 fierceness of this fire: f Deut. 32. 22. A fire is kindled in the Lord's anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains, etc. g Nah. 1. 6. Who can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him. In regard of the violence of God's wrath it is also resembled to h Isa. 28. 2.— 30. 28. A flood of mighty waters overflowing. If waters once overflow and make a breach, all speed must be used to make up that breach, or otherwise it will soon become irrecoverable. The cause of utter destructions. Hence have we a demonstration of the folly of men, who having incensed the Lords wrath, continue to add sin to sin, and to lie securely therein, nor repenting, nor humbling themselves with prayer and fasting, nor thinking any way to pacify 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 been heretofore, or still are made in the world. For, 1. i Mic. 7. 18. The Lord delighteth in mercy: Were men careful to walk in any measure worthy of his mercies, his goodness would be as an everspringing, and overflowing fountain sending out sweet streams to refresh us from time to time with all needful blessings. 2. k Isa. 28. 21. judgement is his strange work: therefore he useth to threaten it, before he execute it. If therefore threatening of vengeance did kindly work on men, and make them humble themselves before the Lord, and turn from their sins, he would not execute what he threatneth. Instance the case of l jon. 3. 10. Nineveh, and of m jer. 26. 18, 19 Hezekiah. 3. God is n jon. 4. 2. slow to anger. Though he be provoked to begin to execute vengeance, yet is he not hasty in pouring out all the vials of his wrath. He first gins with one. He first striketh but softly. If then men humble themselves, and confess their sins with penitent hearts, he will say to his Angel whom he hath sent to destroy, o 2 Sam 24. 16. It is enough: stay now thine hand. Deferring repentance, a cause of much mischief. The cause therefore of God's severity in executing vengeance, rests in man's obstinacy. For p Psal. 18. 26. Tamberlane ut Stephan. in Apolog pro Herodoto. With the froward God will show himself froward. Man persists obstinately in sin: and God persists resolutely in punishing sin. I have heard of a General, that was wont to carry with him in his Camp three sorts of flags, a white, red, and black one. And when he first came against a City, he displayed his white flag, to show, that if without resistance they would yield, they should upon acknowledging fealty to him, enjoy their lives, live, and liberty. If they refused this offer, he then displayed a red flag, to intimate, that he intended a bloody battle against them. If notwithstanding this menacing of blood they obstinately stood out against him, he lastly displayed a black flag, giving them to wit thereby that now nothing was to be expected but utter ruin and desolation. That practice was somewhat answerable to a Law that God made for his people, that s Deut, 20. 10, 11. when they went to fight against a City, they should first proclaim peace: whereof if they would not accept, they should destroy them all. To apply this; The preaching of the Gospel is Gods white flag. The seasonable and just threatenings of his Ministers, his red flag. Execution of judgement by Plague, famine, sword, or any other like kinds, his black flag. How foolish, how sottish, how rebellious against God, how injurious to their own souls are they that not only despise the offer of mercy in the Gospel, but also carry themselves contumeliously against the threatenings of God's 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 week after week 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 needful, surely it is most needful, yea and necessary in appeasing the wrath of God. No fire, no flood like to it. For the point therefore in hand, what course soever ye take, (having good warrant for it) That you do, do quickly. Whether the judgement be public or private, on ourselves or others, let us make no delay. Take * At the time when this was preached. viz. Aug. 1625 a public fast was weekly celebrated. this opportunity now at length offered for public humiliation by prayer and fasting: and what you outwardly make show of before men, do inwardly and effectually before God the searcher of hearts. Put off no longer time. t Heb. 3. 7, 8. Wherefore as the Holy Ghost saith, To day if ye will hear his voice harden not your heart. There is just cause to speak to you in such a manner, as in another case u Act. 27. 21. Paul did to those that were in the ship with him, Ye should have hearkened to God's Ministers, and not have loosed from your loosed from your covenant with God, and have gained this loss and harm which by fierceness of the plague hath befallen us. You should (as * §. 6. hath been noted of job) upon suspicion have used means to prevent this Plague: or at least, when one or two in a week died of the Plague in the suburbs of the City, you should have used all the means that God's Word warranted, then and there to have stayed it. Have ye not heard of the counsel that Eliah gave to Ahab. 1 King. 18. 44. When there arose a little cloud out of the sea like a man's hand, he said, prepare thy chariots, and get thee down, that the rain stop thee not. So upon the sight of the smallest sign, and first beginning of this Plague, we should have used all warrantable means to have prevented, if it had been possible, these showers of God's vengeance which have day after day fallen upon us. But seeing those opportunities have been too carelessly 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 atonement for ourselves 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, etc. Bern. de Interiori Domo. cap. 63. O consider how many have died, who if they had this time for repentance, which ye have, would fast and pray, and turn from sin, and do what might be done to obtain pardon. And will ye spend this precious time in eating, drinking, and sporting, which is afforded to get grace, and attain to glory? Think with thyself how many souls are now in hell without hope of pardon and mercy. If the love of God hold thee not in, at least let the fear of judgement and terror of hell restrain thee, and affright thee. §. 33. Of atonement with God after his wrath hath been kindled. VI * See §. 25. THere are means of reconciliation betwixt God and man, after God's wrath is incensed. As the charge which in this text Moses gives to Aaron, Make an atonement: so the event which followed thereupon ( a Numb. 16. 47 He made an atonement for the people) proves as much. So doth this answer which God gave to Moses his intercession for the people, b— 14, 20. I have pardoned according to thy word. Memorable in this case is that means which at first God afforded to man by the d Gen. 3. 15. Seed of the woman, after he had revolted, & so provoked the Lords wrath. All the propitiatory sacrifices that from Abel's time to Christ's have been offered up by Saints, give demonstration hereof: especially if the end of them, and the events following upon the offering of them be duly weighed. The end of them is thus expressed in the Law, e Lev. 1. 4. It shallbe accepted for him to make an atonement for him. The events are thus set out, f Gen. 4. 4. The Lord had respect to Abel, and to his offering. g— 8. 21. The Lord smelled a sweet savour. h Lev. 9 23. The glory of the Lord appeared to all the people. i 1 Sam 7. 9 The Lord heard him. k 2 Sam. 24 25. The Lord was entreated for the land. l 2 Chro 7. 1. Fire came down from heaven, and consumed the burnt offering and sacrifices; and the glory of the Lord filled the house. The many invitations propounded in Scripture to sinners to come unto God, imply grounds of reconciliation betwixt God and man. Such are these, m Isa 1. 18. Come now, and let us reason together, saith the Lord. n Pro 9 5. Come eat of my bread, etc. o Isa. 55. 1. Come, buy wine and milk without money, etc. p Mat. 11. 28. Come unto me all ye that labour, etc. q Psal. 34. 8. O taste and see that the Lord is good. To these for further confirmation, may be added the many promises of receiving, and accepting such as come, which use to be annexed to the forementioned invitations. Yea and the embassage which God hath given to his Ministers, who * 2 Cor. 5. 20. as though God did beseech you by us, pray you in Christ's stead, be reconciled to God. But most evidently and plentifully is the point proved by the truth of all the legal types, Christ jesus, r Rom. 3. 25. Whom God hath set forth to be a propitiation: s— 5. 11. by whom we have received the atonement. That word propitiation hath relation to the * Exo. 25. 17, etc. propitiatory under the Law, translated by our English a mercy-seat: which was an especial 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 less settle, The LXX translate it, a propitiatory: Propitiatorium minus est, quando i● se Christus formam servi accipiens & propitiatorium majus quum recepit gloriam, etc. Hier. Comment. l. 13. in Ezek. 43. and St. Hieron applieth the greater propitiatory to Christ's Divine nature: and the less to his humane nature. Thus as God-man is Christ the means of atonement betwixt God and man. No reason hereof can be found out in man. For man having once rebelled against his Creator, persisted in his rebellion: and neither offered to God, nor sought of God any atonement. t Rom. 5. 10. When we were enemies we were reconciled. The whole cause therefore resteth in God: even in his free grace, and undeserved love. For there is a peculiar love which God beareth to man: u Tit. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which the Apostle compriseth under one compound word, which signifieth, love of man: and thus setteth down the true reason of the forementioned atonement, After that the kindness, and love toward man of God our Saviour appeared, not by works of righteousness which we have done, but according to his mercy he saved us. §. 34. Of God's 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 only conferred. The like hath not been extended to any other creature whatsoever. I need not bring the senseless 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 senseless, or unreasonable, as to imagine that God's goodness extended to them, can be compared to his kindness showed to man. There remain therefore the Angels only in this blessed contention, about more love, to be poised with man. The Angels may be distinguished into two ranks, good and evil. The evil angels, though they stood in as much need of such mercy to be showed to them as was extended to man, because they implunged themselves into as deep a gulf of misery, yet was not God pleased to take such pity of them. y jude v. 6. He hath reserved them in everlasting chains under darkness, 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 happiness, 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 atonement, of reconciliation. This is the transcendent, proper, and peculiar evidence of God's love to man. z Heb. 2. 16. He therefore that took not on him the nature of Angels, took 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 means of reconciliation and atonement, which God hath ordained and revealed for man's good, still stand at odds with God, and maintain 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 sick admit Physicians, and remedies, there is much hope of recovery. But if like mad men they admit no means 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 means to cure them. In this case they may be supposed to be worse than Devils. Had a Redeemer been given to Devils, and an atonement 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 been in all ages, in all places, against whom the Lord may justly take up this complaint, a 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, b 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 own thoughts: A people that provoketh me to anger continually to my face. Too too many such there are among us, who most ungratefully and contumeliously reject all the means which God in his goodness and wisdom hath afforded to allure and draw men to himself. For means of reconciliation, and salvation, what nation hath more plentifully enjoyed them, than England, and what part of England more than London? But let the impiety and iniquity, profaneness and licentiousness, drunkenness, and all manner of uncleanness, swearing and lying, debate and deceit, extortion and oppression, and other like offences against God and man, committed in this bright light of the Gospel, give evidence, whether reconciliation offered on God's part be answerably accepted on man's part. Can we now wonder at God's 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 stroke of the Plague considered in itself 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 fail not. §. 36. Of the penitents comfort in reconciliation. 3. Poenitentes, quid à seipsis suscipit judicatos, Deus absolvit. Cypr. Serm de Pass. Christi. Poor penitent sinners, whose hearts are broken with sight and sense of their sins, may hence, and will hence receive much comfort, that there is means of atonement and reconciliation betwixt God and them. For God useth to absolve such as he observes to judge themselves. This must needs be very cordial to them. For true penitents that are pierced with sense of their sins, know that while there remains enmity betwixt God and them, they are in no better estate than the Devils. They find by the heavy burden of sin oppressing their souls, and by their deep apprehension of God's wrath thereupon, that God's favour is more sweet than life itself, and infinitely to be preferred before all contents and delights that this world can afford. To these Isa. 52. 7. How beautiful are the feet of him that bringeth good tidings, that publisheth peace, etc. Take notice therefore, O ye poor in spirit, take notice of this sovereign ground of comfort, There is means of reconciliation betwixt you and your God. An atonement is made. Comfort your souls 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 righteousness, to have him alone, against whom alone I have sinned, propitious and gracious in pardoning sin. Means of reconciliation to be sought. 4. Means of reconciliation being on God's part afforded and offered, it remaineth as a bounden duty for us, with the uttermost of our power to seek 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 needful, so useful a thing as reconciliation with God be published and proclaimed to us wretched rebels against God, and should not we inquire after it? They add much to the heap of their other sins that neglect this duty. Heb. 2. 3. How shall we escape if we neglect so great salvation? 2. For encouragement, what greater than this, that there is such a thing, that upon due and diligent seeking, may and shallbe had. If God were implacable, irreconciliable, and would accept of no atonement, than had we cause to be discouraged from seeking it, but God is so fare from being irreconciliable, that he is most easy to be entreated. 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, etc. §. 37. Of the resemblance betwixt prayer and incense. HAving handled the means of atonement here prescribed by Moses according to the letter of the history, we will further endeavour to open the mystery contained under it. The principal means was offering incense. This may be considered as a service to be done by man: or as a Legal 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 man's part, it set out prayer. As a type it prefigured Christ's Intercession. That it set out prayer, is evident by the Psalmists application of the one to the other, where he saith, a Psal. 141. 2. Let my prayer be set before thee as incense. This also is meant by the Lord, where he saith, b Mal. 1. 11. In every place incense shallbe offered to my name. The resemblance of prayer to incense, is in many respects very apt. For, 1. a Exo. 30. 36. The spice of which the incense was made, was to be beaten very small. So the heart out of which prayer cometh, must be b Psal. 51. 17. a broken and contrite heart. 2. c Lev. 16. 13. Fire must be put to the incense, and therewith the incense burned. So d Mar. 11. 24. jam. 1. 6. faith and e jam. 5. 16. servour must be added to prayer, whereby it is made to ascend to God. 3. Incense must be burnt f Exo. 30. 7. on the altar, or g Lev 16. 12. on a censer, as Moses here commanded Aaron. So must our prayers be offered on h Heb. 13. 10. the altar jesus Christ: who is also as i— 9 4. a censer. 4. k Ezek. 8. 11. Incense being fired ascended up like a cloud. So l Rev. 8 4. 2 Chro. 30. 27. jon. 2. 7. do faithful and fervent prayers ascend to heaven where God is. 5. Incense caused m Lev. 16. 12. a sweet perfume and savour. So is n job 42. 8. Psal. 69. 31. prayer pleasing and acceptable unto God. 6. o Lev. 16. 13. Incense was a means to pacify God's wrath, as here in the text. So prayer. By p Exo 32. 14. Moses his prayer was God's anger appeased. 7. q Numb. 16. 40 Incense was to be offered up by Priests only. r Rev. 1. 6. So are all Saints made spiritual Priests, and s 1 Pet 2. 5. thereby fitted to offer up the spiritual incense of prayer. §. 38. Of incense typifying Christ. THat Incense was a type of Christ; may be collected by the Apostles specifying the a Heb. 9 4. golden censer, which was only for incense, among other Legal types of Christ. The golden censer was a type by reason of the incense, for which it was made: much more therefore must the incense itself 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 several matters appertaining to Christ. Some types set out one of Christ's natures, others another: Some his person, others his offices: again, others, special benefits that the Church reaped by Christ. In a word, the sundry and several types under the Law, set out sundry and several excellencies that were in Christ, and sundry and several benefits that issue from him. That the fitness of the types here mentioned may be the better discerned, I will parallel, and set out the incense, censer, fire, and altar in such manner as with good probability may be applied to Christ. 1. The Incense was made of the b Exo. 30. 34, 38 best spices in the world. The like perfume might not be made. 1. Christ was c Cant. 5. 10. the chiefest of ten thousand. d Psal 45. 2. Fairer than the children of men. None like to him. 2. Incense was to be e Exo. 30. 36. beaten very small. 2. Christ was f Isa 53. 5. bruised for our iniquities. 3. Incense was burnt with g Lev. 16. 12. hot coals of fire. 3. Christ's death was a tormenting death: h Zac. 3 2. He was a brand plucked out of the fire. 4. Incense was put upon a i Lev. 16. 12. Censer. The Censer was of k Heb. 9 4. gold. * Exo. 30. 1. &c So was the altar upon which it was burnt. 4. Christ l Heb 9 14. thorough the eternal Spirit offered himself: than which nothing more precious, more durable. A golden censer and altar is expressly applied to Christ, Rev. 8. 3. 5. The Incense was brought m Lev. 16. 13. before the Lord into the most holy place. 5. Christ is n Heb. 8. 1. in heaven before his Father, even at his right hand. 6. The smoke of the Incense like o Lev. 16. 13. a cloud covered the mercy-seat. p Heb. 8. 1. Isa. 4. 5. 6. Christ's intercession so covereth the throne of grace in heaven, as our sins are not seen. 7. The sent of the Incense was very sweet. Therefore it is called q Exo. 35. 28. sweet incense. 7. r joh. 11. 42.— 16. 23. Christ's intercession is very pleasing to God. s Isa. 42. 1. God's soul delighteth in him. t Mat. 3. 17. He is his beloved Son in whom he is well pleased. 8. u Lev. 16. 13, 14. Incense was carried with blood into the most holy place. 8. x Heb. 9 12. Christ with his own blood entered into the holy place. Satisfaction and intercession go together. 9 y Numb. 16. 48. Offering incense was a means of atonement betwixt God & man 9 Christ is z 1 joh. 2. 2. the propitiation for our sins. a Rom. 5. 10. By him we are reconciled to God: and b— 11. have received the atonement. 10. c 2 Chro. 26. 18 Incense was to be offered up only by a Priest. 10. d Heb. 8. 1. Christ was a true Priest: So fit to make intercession. No Angel, no Saint can do it. The type being thus applied to the truth in the particular circumstances thereof, we will insist especially upon the main substance here intended, which is the true means whereby God is appeased, here typified by Aaron's offering incense: namely jesus Christ the beloved Son of God, his making of intercession for sinners. §. 39 Of the virtue of Christ's intercession to appease God. CHrist by his intercession is the only true means of appeasing God. All Legal rites instituted to this purpose were types hereof. For the whole Law was a Col 2. 17. a shadow of things to come: but the body is of Christ. He is that b Gen 3. 15. seed of the woman that should bruise the serpent's head, and so slay hatred. c Gal. 3. 16. He is that Seed of Abraham, in whom all nations should be blessed, by reason of this atonement. He the d Heb. 10. 10. propitiatory sacrifice, he the e Eph. 5. 26. cleansing water, he the incense, he the f joh. 3. 14, 15. Brazen Serpent, by which such as are stung by sin and Satan are cured. To omit other types, g Eph. 2. 14. He is our peace: h 1 joh. 2. 2. He is the propitiation for our sins: i 1 Tim. 2. 5. He is the Mediator betwixt God and man: k 2 Cor. 5. 18. God hath reconciled us to himself by jesus Christ: l Rom 3. 25. whom God hath set forth to be a propitiation. Therefore m Hebr. 1. 3. when he had by himself purged our sins, he sat down on the right hand of the Majesty on high: where n— 7. 25. he ever liveth to make intercession for us. On which ground the Apostle maketh this holy challenge, o Rom. 8. 34. Who is he that condemneth? It is Christ that died: yea rather that is risen again, and is even at the right hand of God: who also maketh intercession for us. Thus we see how plentiful and evident the holy Scripture is in this principle of our Christian Faith. p 1 Tim. 3. 16. Christ being true God, q Mat. 17. 5. his Father's beloved Son in whom he is well pleased: and having r Heb. 9 12. by his own blood obtained eternal redemption, he hath a power and right to quench the fire of God's 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 means whatsoever, in heaven, or in earth. Wherefore s 1 Tim. 2 5. There is one (one only) Mediator betwixt God and man, the man Christ jesus. §. 39 Of the vanity of mere creatures intercession. surely they do more incense than appease God, who to the heap of their other sins add this high pitch of presumption, Intercession of men or Angels. Can man's invented incense, offered up with strange fire, pacify God's wrath? For, intercession of men and Angels is a mere humane invention: never could any Papist give any good proof for it out of God's Word: nor ever hereafter can any do it. That which is not in God's Word cannot be drawn out of it. This is such strange fire, as will devour them that use it: even as a Lev. 10. 1, 2. The fire that went out from the Lord devoured Nadab and Abihu: and as b Numb. 16. 35. that which consumed the two hundred and fifty men that (being of the conspiracy of Korah) offered incense: incense that much incensed the fire of God's 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 Angel do any thing more than God-man? Are any more beloved of the Father than he? But they pretend humility forsooth. Sinful men are unworthy to go to so worthy a Mediator as the Son of God. Therefore they have the Spirits of just men made perfect in heaven, and the holy Angels to be their Mediators. Answ. 1. Pretence of humility without warrant of God's Word is high presumption. c Hypocrisin hu militatis. Oecu men. in Col. 2. 19 He fitly styled this kind of humility, that styled it, a show, or a mask of humility, counterfeit humility: And d Vulgò dicitur qui divitem affectat thelo-dives, qui sapientem thelo-sapiens. Ergò & hic thelo humilis dici tur (i) affectans humilitatem. Aug. Epist. ad Paulin, he more finely, that by a new coined word, compounded part of Greek, and part of Latin, called it Thelo-humilitatem, will-humility, voluntary, or affected humility: which is plain and palpable arrogancy. 2. Though Angels and Saints in heaven be more perfect than 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 celestial creatures too much dignified and deified by accounting them Intercessors in relation to God. 3. Christ himself is deprived of one of his prime functions, and honours, by ascribing it to others: or at least he hath copartners, and assistants joined with him. Which to do is intolerable 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 merciful and faithful Highpriest in things pertaining to Hebr 2. 17. God, etc. This end of his taking our nature on him, is frustrated, if we need other Mediators to him. To what end is he made man, if there need other Mediators to present us to him? Wherein appears he to be so merciful, if of ourselves we may not have access to him, who was made as ourselves, a Son of man? The excellency, necessity, sufficiency, and commodity of Well use, and trust to Christ's intercession. Christ's intercession being by the Gospel evidently revealed unto us, it becometh 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 soul fixed on Christ abiding in heaven at God's right hand, and making intercession, & thorough 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 signs thereof begin to manifest themselves, then to humble their souls at the throne of grace: then thorough the intercession of Christ to crave mercy and pardon. That form wherewith the Church useth to conclude her prayers (thorough jesus 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 God's right hand. Yea, though such words be not always 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 thorough 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 shallbe 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 fear is thereby taken away. We must do it for the honour of Christ, for the comfort of our own souls. Christ is much honoured by the steadfast 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 soul of him that in faith expecteth thorough 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 jesus 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 seen on earth, and wherewith he ascended into heaven, appeared unto him, being in the highest heaven. Stephen's sight was also extraordinarily quickened, and enabled distinctly to perceive and discern 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 soul may we with the spiritual eye of the soul, 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 fears and perplexities, while we live, when we are giving up the ghost, can not but bring unspeakable comfort to the soul. §. 40. Of the scope of the last clause of the 46 Verse. NUMB. 16. 46. For there is wrath gone out from the Lord: the plague is begun. A Reason of the forementioned direction given to Aaron, is here rendered, as is evident by this causal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR. The reason is taken from the manifestation of God's wrath: and confirmed by an effect or evidence thereof, a plague. The reason may thus be framed. When God's wrath is gone out, atonement must be made. But now God's wrath is gone out. Therefore now an atonement must be made. That God's wrath was gone out, he proves by the effect thereof: which may be thus framed. When a plague is begun, God's wrath is gone out. But now a plague is begun. Therefore, etc. 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 God's 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 original word translated wrath, signifieth a fervour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excanduit vehemencer. fierceness, or vehemency of anger. a Hos. 10. 7. The some that ariseth from the raging and beating of the sea, is set out by this word. It hath affinity with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● King. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum. a word that signifieth to cut down: and importeth such vehemency of wrath as moves him that is angry to cut off, or destroy the other. Whereas the Hebrews have sundry words to express distinct degrees of anger: this is used to express the uttermost. c Deut. 29. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & excand● centia, & seymore Moses to set out the fierceness of God's wrath, useth three several words, the latter implying more than 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 than the two former. By this phrase, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit. is gone out, a manifestation thereof by an outward evidence is signified. It is opposed to keeping in, or hiding close and secret. What things men would not have seen or known, they keep in. What they would have seen and known, they suffer to go out. In this respect wrath is here said to go out. It imports, that God was so provoked as he could not keep in his wrath. From the Lord, or word for word, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fancy jehovae. Trem. & jun. From the face of the Lord. When a man is angry, passion will soon manifest itself in his face, by bringing blood into it, and making it hot, by bending his brows, by a fierce cast of the eyes, and other like signs. In which respect wrath is said to come from the face of a man, that is, in and by the face to show itself. Thus by a Metaphor, and by resemblance to man, when the Lord doth by any visible signs manifest his wrath, it is said to come from his face; that is, as our English according to the usual acception of the Hebrew phrase, hath translated it, From the Lord. The great, ineffable, and most proper name of God, jehovah, is here expressed. When matters of favour are applied Of the title jehovah, See the Church's Conquest on Exo. 17. 15. §. 72. to this name jehovah, they are much amplified thereby. They are the favours of jehovah. But when wrath is attributed to him, it is much aggravated. The wrath of jehovah, must needs be a wrath that makes all to tremble. §. 42. Of anger attributed to God. Of the kinds of affections, See The Saint's Sacrifice on Ps. 116. ver. 1 §. 4. Ista verba in Scriptures posita non sunt ut aliquam Dei perturbationem significent: sed quia nihil dignum de Dco dici potest, propterea usque ad ca perventum est. Aug. contr. Adi mant. c 13. What anger is, in man. Ira est motus naturalis concept us ex causis, qui solet ad profectum pertinere Delinquentis. Amb. Comment. in Eph. 4. Quest. IS anger in God? Answ. Not properly, as in a man, a passion distinct from the Essence. For God is a most simple and pure Essence. He is all Essence. There is nothing in him different from his Essence. The things that are attributed unto him, are spoken of him only 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 evil done, he is stirred up to punish him that hath done it. The evil that stirreth up anger is either a true evil that justly deserveth to be punished, and in that respect anger is deservedly provoked: as a Exo. 11. 8. Moses his anger was provoked at Pharaohs obstinacy: Or only an evil in appearance, or in the apprehension of him that is angry: and in that respect unjustly incensed: as b 1 Sam. 20. 30 Si off●nditur debet irosci: si irascitur debet ulcisci. Name & ultic fructus est irae: & ira debitum offen sae. Tertul, advers. Martion. l. 1 saul's anger against jonathan. Anger attributed to God setteth out his dislike of evil and his resolution to punish evil doers. God can not mistake: the evil at which he is at any time angry is indeed evil. When any way God manifesteth his dislike and his resolution to punish, he is said to be angry. Thus c Rom. 1. 18. the wrath of God is revealed from heaven against all ungodliness: that is, God who is in heaven manifesteth from thence his dislike of ungodliness, and his purpose to take vengeance thereof. And because that dislike and purpose to punish useth to be manifested sometimes by threatening so to do, and sometimes by putting his purpose into execution, and performing it, such his threatening and executing of judgement is called the anger or wrath of God. Who can tell (saith the King of Nineveh) if God will turn away from his fierce anger? By jon 3. 9 anger he meaneth jonahs' threatening of vengeance: for no punishment was then inflicted. But where e Rom. 25. the Apostle saith, Thou treasurest up to thyself wrath, he meaneth judgement: as is further evident by this phrase, f Rom. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui infert iram. God inflicteth wrath, that is, taketh vengcance, as our English turns 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 threatening, and execution of judgement is less or more terrible, so his wrath: therefore to manifest and aggravate the terrors thereof, sundry Metaphors and Epithets are added thereto: as g Psal. 69. 24. wrathful anger, h Deut. 29 24. Heat of great anger, i 2 King 23. 26 Fierceness of great wrath, k Isa. 42. 25. Fury of anger; and his anger is said to l Exo 32. 11. wax hot, m Numb 11 10 to be kindled greatly, n Deut. 29. 20. to smoke, o— 32. 22. Difference betwixt God's anger on Saints and others. to burn 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 p Exo. 4. 14. Deut. 3. 26. Mases did, against whom the anger of the Lord is said to be kindled. This anger is as a Father's compassion. Of this it is said q Psal. 103. 9 Cum iratus suerit, m sericordiae recordabitur. Immò verò & ipsa indignatio non aliundè quam de misericordia est. Bern. de verb. Hab. Serm. He will not keep it for ever. This anger ariseth from his mercy. 2. By reason of their rebellious disposition others do so fare incense his wrath, as it proves implacable. Against such, saith the Lord, r 2 King 22. 17 My wrath shallbe kindled, and shall not be quenched. s Psal. 21. 9 Dominum ctiam bonis suis servis succensintem intelligi datur. Aug Quaest. super Ios. lib. 6 The Lord will swallow up such in his wrath. This anger is as the passion of a judge. From all these premises this conclusion followeth. Wrath may come from God. He may be provoked thereto: and that by all sorts, Saints and others, as hath been showed before. Scarce any other thing is more frequently attributed to God, than anger. Not by reason of any forwardness in him to anger. For t jon 42. The Lord is slow to anger, u Exo. 34. 6. Long-suffering, x Neh. 9 17. Ready to pardon: and when he hath threatened, or begun to inflict judgement, he is soon brought to y jon. 4. 2. 2 Sam. 24. 16. repent him of the evil. But by reason of man's provoking disposition: By sin (whereunto men are exceedingly addicted) God's wrath is kindled: by aggravation of sin, the fire of God's wrath is inflamed: and by obstinate continuance the rain, and impenitenty, that flame becomes unquenchable. Now sin, being contrary to the righteousness of his will, his justice, his truth, his wisdom and other like Divine excellencies, will not suffer the fire of his wrath to lie always smothered: but rather stir 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 burn 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 lawfulness of anger. 1. THis great instance of Gods being angry, gives an evident demonstration of the lawfulness of anger. Nobis hominibus concessum est, ut ad indignae alicujus rei faciem moveamur? tranquillitatemque men 'tis velut lenis quaedam aura conturbet, etc. Hier. Comment. l. 2. in Eph. 4. For nothing simply sinful and unlawful is attributed to God. Our Saviour who took upon him our nature was free from all sin. a 2 Cor. 5. 21. He knew no sin. He knew himself better than any other could. Had he had any sin, he must needs have known it. But he was b 1 Pet. 1. 19 A Lamb without blemish, and without spot: c Heb. 7. 26. Holy, harmless, undefiled, separate from sinners: yet d Mar. 35 was he angry. So were sundry Saints on just occasions noted to be angry, yet not blamed: as e Numb. 16. 150 Moses, f 2 Sam. 13. 21. David, g Neh. 5. 6. Nehemiah, and others. Anger is one of the affections. Affections in themselves are no more evil, than understanding, will, memory, and other faculties of the soul. Ob. They are all of them by natural corruption perverted and polluted. Answ. 1. We may distinguish betwixt the essence of the How anger is good. soul with the faculties thereof, and the corruption of them which is accidental. Thus the essence is good, though the accident be evil. 2. That which is corrupted may be renewed. Thus anger and other affections are accounted good and lawful by virtue of the Spirits renewing them. 2. Ob. k Gal. 5 20. The Apostle reckoneth wrath among the fruits of the flesh: and l Col. 3. 8. How anger accounted evil. exhorteth to put it away. Answ. He meaneth wrath and anger as perverted and corrupted. m Eph. 4. 26. In another place he implieth that a man may be angry and yet not sin. Quest. Why then is wrath put into the catalogue of such things as are simply evil, as n Col 3. 8. wrath, anger, maliciousness, n Gal. 5. 19, 20. idolatry, adultery, witchcraft, etc. Answ. Because it is a violent passion: and by man, though regenerate, very hardly kept in compass. Moses, a Ira est irrationalis impetus, & canis impudens. Chrys. ad Pop. Home 30. Num. 12. 3. man in a great measure regenerate, yea and very meek 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 wherein God with his own hand had written the Moral Law, but o Exo. 32. 19 threw them out of his hands, and broke them. So p Act. 15 39 Paul and Barnabas, men endued 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 bottom. Hence is it, that if that person in whom the sweet liquor of the sanctifying Spirit aboundeth, be moved in his passions (as sweet water in a glass having dreggs, being shaken) corruption will arise, and taint that passion. Quest. By what means especially is wrath perverted, How is anger perverted. and made evil? Ans. By the same that all other affections are perverted: which are generally two. 1. Mis-placing them. 2. Mis-ordering them. Anger is misplaced when it is set upon a wrong object: namely upon that which is good and praiseworthy. For anger is one of the disliking affections: the object whereof ought to be evil. Evil is to be feared, and hated, and grieved for: and at evil we ought to be angry. Cain was angry at Gods accepting his brother's sacrifice: and Saul at the just praises given to David. Their anger therefore by reason of Si mihi irascatur Deus, num illi ego similiter redirascar? Non utique, sed pavebo, sed contremiscam, sed veniam deprecabor. Ber. super Cant. Serm. 83. mis-placing it, was evil. But most evilly mis-applied is their anger, which is cast on God. Herein jonah much failed (jon. 4. 4, 9) But Cain much more (Gen. 4. 5.) If God be angry with me, shall I again be angry with him? In no wise: but I will rather fear, and tremble, and crave pardon of him. Anger is mis-ordered, when it is unadvisedly, or immeasurably moved. Our Lord saith, that s Mat. 5. 22. he that is angry with his brother without cause or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temerè. unadvisedly, or rashly, shallbe in danger of the judgement. t jon. 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, etc. Chrys. ad Pop. Hom. 30. Thus was jonah angry over-rashly, 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 outrageous words and actions: as Saul, 1 Sam. 20. 30, 33. Had Stoics 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 own mistake. For anger is as a shepherd's dog, which if he be not at his masters call, to run, or return, 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 thiefs. §. 44. Of the matter of mourning which the provocations of God's wrath give. 2. THe main point that Anger is in God, and wrath may come from him, giveth 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 work upon. Would it not thereupon much grieve and perplex men, to see desperate fellows 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 fearful as God's wrath. No such means to kindle and inflame fire, as sin to incense God's wrath. No such danger and damage can come by any fire, as by the wrath of God. Were not the patience of the Lord more than 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, etc. Chrys ad Pop. Hom. 46. out, our houses, our villages, our Cities, our nations, yea, the whole world, and all therein would soon be utterly consumed. O let not the consideration of God's wrath be passed over with an unrelenting heart, or with dry eyes. I am sure, if it be well weighed, and deeply laid 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 fountain of tears, that I might weep day and night for the many provocations of the wrath of the Lord. Oh that I had in the wilderness 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 terror of the Lords wrath better known and believed then it is, it would certainly restrain men's excess in provoking the same: and make them more careful and diligent to pacify it. If men be incensed, what pains is taken, what friends are used, what cost is expended, what time is wasted with waiting to pacify them? If the offender be once, twice, yea many times rejected, yet will he not give over. Is any such thing done to pacify God? To aggravate this point, let the Title whereby the Lord The terror of the wrath of jehovah. See The Church's Conquest on Exo. 17. 15. §. 72. of this title JEHOVAH. Prov. 19 12. is here set forth, be noted. It is JEHOVAH. The wrath of jehovah: that is, the wrath of that great God, who hath his being of himself, 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 soul into hell. The Wiseman saith, that The King's wrath is like the roaring of a Lion. Now consider, when a Lion hath espied his prey, (suppose a Lamb, Kid, or any such thing) and runneth and roareth after it, how that silly prey quaketh and trembleth. The Lion hath roared, who will not be afraid, Am. 3. 8. saith the Prophet? Now if the wrath of a King (who is but a mortal man, who may soon be taken away) who is not able to do what he will, be so terrible; what is the wrath of the eternal, almighty jehovah? The foresaid wise man saith of the foresaid wrath of a King, He that provoketh him Prov. 20 2. unto anger sinneth against his own soul, meaning his temporal life. But he that provoketh jehovah unto anger, sinneth indeed against his own soul in the uttermost Horrendum est incidere in manus Dei viventis, offendere Creatorem, recalcitrate Dominantis imperio, qui habet potestatem corpus & animam povere in gehennam. Bern Serm. in festo Mar Magd. extent that may be, even against his temporal, and eternal life. O then to hear, or to see any evidence, as now we do, that wrath is gone from jehovah, how should it make us to tremble, to humble ourselves, to fall down upon our faces, as Moses and Aaron * §. 24. Prov. 16. 14. here did, and to do all that may be to pacify the same. Where Solomon saith, The wrath of a King is as messengers of death, He addeth, A wise man will pacify it. Let us therefore show ourselves wise, and be so fare from provoking and incensing the wrath of jehovah, as we do to the uttermost what lieth in us, to pacify the same. For which there are * § 27. 30. directions before prescribed. §. 45. Of the sins which most provoke God's wrath. 3. IT is an especial point of wisdom to take due notice of those sins which among others do most provoke God's wrath: that we may know when to be most humbled, what to be most watchful against, and against what most to pray. God's 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 fearful judgements. They are these. 1. Idolatry. The reason annexed to the second Commandment Pergrave crimen est idololatria. Ambr. Com. meant in Col. 3. Hinc critur om nis impictas. Aug de ver● Relig cap. 37. giveth evidence against this sin, that it exceedingly provoketh God's wrath. The reason is this, 1 the Lord thy God am a jealous God. a Pro. 6 34. Idololatriam saepè ac propriè Scriptura sornicationem vocat Aug. de Doct Chr. lib. 3. cap. 8. jealousy 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 steal away their wife's heart, and commit adultery with them. But b Ezek. 23 37. Hos. 2. 2. idolatry is a spiritual adultery. For c jer. 31. 32. Hos. 2. 19 God is as an husband to his people that profess his name. As adultery therefore is the most capital crime that a wife can commit against an husband ( d Mat 5 32. thereby the matrimonial bond is broken) so idolatry against God. e judge 5. 8. Idolaters choose other gods. So they f Isa 42. 8. give Gods highest honour to others. No marvel then that g Deut. 9 19 Numb 25. 3. judg. 2. 13, 14. the fire of God's jealousy is inflamed against them. h Deut. 6. 14, 15. This motive against idolatry doth Moses much press. 2. Profanation of sacred things, and times. i Ezek. 43. 8. The Prophet expressly noteth this to be an especial cause that provoked God to consume his people in his anger. k Neh. 13. 18. Ye bring (saith Nehemiah) more wrath upon Israel by profaning the Sabbath. Sacred times, places, and ordinances are in special manner for the honour of God. To profane them is an high dishonour to God. Just cause there is therefore for God to be angry with such. 3. Pollution of profession: as when Professors of the true Religion mix themselves with profane persons, and join themselves with them in marriage, society, amity, confederacy, etc. Yea, and every way fashion themselves like to them, in speech, in gesture, in apparel, in pastimes, etc. l Gen. 6. 3. This so incensed God's wrath against the old world, as he swept them all away with a flood. m 2 Chro. 19 2 Wrath is said to come upon jehosaphat from the Lord, for this very thing. n Deut. 7 4. Rev. 14 9, 10. By fear of God's wrath God's people is oft deterred from all such commixtion. Profession of God's name is a sacred Rom. 2. 24. thing: it engageth God, and bringeth him to a part or a side. o Ezek. 36. 20. By polluting it, his sacred name is blasphemed. 4. Ingratitude, or a disrespecting, despising, and vilifying of God's mercies, favours, and blessings. Thus p Numb. 11, 6, 10. The anger of the Lord was kindled greatly against Israel for their light account of Manna. And q Deut 32. 18, 19 he abhorred them, because they were unmindful of the rock that begat them: and had forgotten God that form them. Ingratitude is a sin hateful Ingratitudinem prorsus odit ani ma mea Peremp toria siquidem res est ingratitudo, hostis gratiae, inimica salutis, Nhilita d●splicet Deo, etc. Bern deEvang. 7. Panum Serm 2. to God and man. It makes God repent him of the kindness he hath done: and thereupon to alter his mind, and to turn favour into fury. On this ground r 1 Sam. 15. 11. it repent God that he had set up Saul to be King: And s— 16. 14. The spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. t Psal 95. 10, 11. By Israel's ingratitude God was provoked in wrath to swear that they should not enter into his rest. u 2 Chro. 32. 25. Hezekiah rendered not again according to the benefit done unto him: but his heart was lifted up: therefore there was wrath upon him, etc. 5. Magistrates abuse of their authority. x Hos 5. 10. The Princes of judah were like them that remove the bound: therefore I will pour out my wrath upon them, saith the Lord. y 2 King. 23. 26. The Lord turned not from the fierceness of his great wrath wherewith his wrath was kindled against judah, because of all the provocations that Manasheh had provoked him withal. z Psal 82. 6. 2 Chro. 19 6. Magistrates are on earth as Gods: they bear his image, stand in his room, are to execute his judgements. By their abuse of their authority God is highly dishonoured, and his image disgraced: so as he can not but manifest his indignation against such. 6. Ministers perverting their function: and that by encouraging and emboldening the wicked: and by discouraging and discountenancing the upright. a Ezek. 13. 12, 13. The Prophet thus in the name of the Lord denounceth God's wrath against such Ministers as build up their wall with untempered mortar, Quia lae●ati estis in ruina serusrum meorum, cadem persecutio contra vos quoque venict, etc. Hier. Comment. in Abd. I will even rend it with a stormy wind in my fury: and there shallbe an overflowing shower in mine anger, and great hailstones in my fury to consume it. Take instance of the fearful effects of God's wrath against b 1 Sam. 2. 29, etc.— 3. 12, etc. Elies' house. c 2 Cor. 5. 20. Ministers also of God's Word do in another kind bear God's image, stand in his room, 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 down. d Ezek. 35. 5, 11. Thus did Edom on Israel, they executed cruelty on them in the time of their calamity, Therefore as I live, saith the Lord, I will do even according to thine anger, etc. On such a ground the Lord also thus in wrath menaceth the Heathen, e Zac. 1. 15. I am sore displeased at the Heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. f 2 Chro. 28. 6. 7, etc. Pekah a King of Israel having slain many of the children of judah, the children of Israel took of all sorts, even women and children 200000 to carry them away captives. But a Prophet of the Lord restrained their fury by this speech, Deliver the captives again: for the fierce wrath of the Lord is upon you. Such inhumanity, as it is in itself a most odious vice, so more than most odious in his sight, who is a God of pity and compassion. g Psal. 69. 21, 24. To them therefore, against such as in thirst gave vinegar to drink, he thus cryeth, Pour out thine indignation upon them, and let thy wrathful anger take hold of them. 8. Conspiracy, and joint consent of all sorts in all manner of sins. h jer. 32. 31, 32. This City (saith the Lord of jerusalem) hath been to me a provocation of mine anger, and of my fury, etc. Because of all the evil which they have done to provoke me to anger, they, their Kings, their Princes, their Priests, and their Prophets, and the men of judah, and inhabitants of jerusalem. And in another Prophet to like purpose thus saith the Lord, i Ezek. 22. 30, 31. I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destory it: but I found none. Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath. k Gen. 18. 24, etc. The integrity of some (though but a few among many wicked) is a means to withhold 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 reform. This provoked God to say to his own Sicut obdurata corpora & dura non obsequuntur manibus medicorum: sic & animae obdurate non obsequuntur verbo Dei. Chrys. in Heb. 3. Hom. 6. people, l Ezek. 20. 21. I would pour out my fury upon them, to accomplish mine anger against them. Obstinacy m Isa. 5. 24, 25. after God hath given his Law and Word to his people, and given n Numb. 16. 32, 35. former evidences of his wrath against them, most incenseth Divine fury. o 2 Chr. 36. 16. Peccantes non dolere magis Deum indignari facit & irasci, quam peccare. Chrys. ad Pop. Hom. ●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 misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. Not to be moved with sin, more incenseth God, then to sin. 10. Infidelity. By this men put away the only means of quenching the fire of God's wrath, Christ, his blood, his intercession. p joh 3. 36. See more of this sin 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 sin is directly against the Gospel, against the mercy, truth, power, and other like attributes of God. q Numb. 20. 12 Deut 3 26. Mafignus nihil non tentat, quo nobis dissidentem cogitationem inserat. Chrys prior. Par. ad Theod. For this was God angry even with Moses, and suffered him not to enter into the land of promise. The evil one every way assays to work dissidence in men. Thus dealt he with Adam, and prevailed, (Gen. 3. 1.) Thus dealt he with Christ, but nought availed, Mat. 4. 3, 4. 11. Impenitency. To such an one saith the Apostle, r Rom. 2. 5. De nulla re sic irascitur Deus, quemodo si peccator superbiat, & erectus ac rigidus non sera. tur in sletum, nec misericordiam postulet pro delicto. Hier. Comment. l. 3. in Eph. 5. After thine hardness and impenitent heart, thou treasurest up unto thyself wrath against the day of wrath. Great is that mercy that by the Gospel is offered to sinners. That thereby God may not be thought to bolster up sinners, Repentance is required. Therefore he that came to save sinners, saith, s Mat. 9 13. Impoenitentia est delietum maximum, & blasphemia irremissibi lis Bern. super Cant. Serm. 38. I am come to call sinners to repentance. To live under the Gospel of Christ, and to live in sin, is to pervert the end of Christ's coming, to abuse mercy, to scandalise the Word of grace. What then can be expected of such, but wrath? justly may it be accounted the greatest sin. 12. Apostasy. By this men withdraw themselves from God. t Heb. 10. 38. In them therefore God can have no pleasure. They depart from the comfortable sunshine of his mercy, and cast themselves into the scalding heat of his wrath. Moses foretelling the fearful judgements which should befall the Israelites, as evidences and effects of God's wrath, showeth that every one could tell the cause thereof. For when all nations should ask, u Deut. 29. 24, 25. Discedens a Domino salutem haberenon potest, Ambr. in Psal. 118. Serm. 15. Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Then men shall say, because they have forsaken the covenant of the Lord, etc. Apostates disgrace the Religion and profession whence they fall, offend the faithful Professors thereof, grieve the good Spirit of God, and open the mouths of the enemies of the Gospel 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 God's wrath among us. THat it may appear what just cause the Lord hath to pour out the vials of his wrath among us, it willbe a seasonable task to take a view of our own times, and to observe whether the forenamed sins 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 task I will follow the order before Sin's provoking God's anger rise among us. As, 1. Idolatry. propounded; and bring those sins which have been proved formerly to have provoked God's wrath, to our times. 1. For idolatry, though the bright light of the Gospel hath for * Since the 17 of Nou. 1558. many years dispelled the thick cloud of Popery, a detestable idolatry: yet in many places that cloud gathereth, and thickneth again. I pray God it increase not as a 1 Kin. 18. 44. that cloud which Eliahs' servant espied: which though at first it were but a little one like a man's hand, yet it grew to cover the whole sky, and to cause much rain. Too many seducers are among us: too great countenance is given to them. We Ministers have need to inculcate this Apostolical prohibition, b 1 Cor. 10. 14. Flee from idolatry. 2. For profanation of holy things and times, he is blind 2. Profanation that discerneth it not: he himself is too profane, that is not in his righteous soul vexed thereat. Prayer, preaching, Sacraments are altogether neglected, or very carelessly, observed. As for the Lords Day, it is in many places by many Persons made the Devil's day. It is not only in act profaned, but the profanation thereof 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 profane among us are hereby justified. For many Professors are every way as lewd and licentious as they: as vain in their attire, as corrupt in their speeches, as wanton in their gesture, as deceitful in their dealing, as uncharitable in their censures, as unmerciful to the poor, etc. 4. For ungrateful vilifying Gods mercies, I think our 4. Ingratitude. people exceed therein the Israelites that dwelled in the wilderness. Heavenly Manna, the Word of life, that plentifully falleth among us, is by superstitious, schismatical, and profane persons loathed. Superstitious persons wish for Queen Mary's days again. Schismatics wish there had been no reformation unless it had been better. The profane cry out of too much preaching. 5. For Magistrates abusing their authority, all the complaints 5. Magistrate's 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 own turns, etc. 6. For Ministers perverting their function, many among 6. Minister's faults. us exceed the false prophets among the jews. None greater discouragers of the upright. None greater animaters of the profane. The greatest zeal which they use to show, is in their bitter invectives against such as make most conscience of sin. They are too great companions with the baseer and lewder sort. 7. For trampling upon such as are fallen, so inhuman are 7. In humanity Am 6. 6. many, as they do not only stretch themselves upon their beds, and drink wine in bowls, while their brethren ●e groaning under sore afflictions: or (like the Priest and Levite) pass by without succouring such as are not able to help themselves: Luk. 10 31, 32. job 4 6. Luk. 1. 1. 2 Sam. 16. 7, 8 but like jobs friends charge them with hypocrisy, or like the jews account them the greatest sinners, or as Shemei, rail on them: and so give them (instead of a cup of consolation) vinegar and gall to drink. 8. For conspiracy and consent in sin, when was there more, 8. Conspiracy then among us. Great ones, mean ones, old, young, male, female, Magistrates, subjects, Ministers, people, rich, poor, masters, servants, all of one mind to disgrace integrity and to countenance impiety and iniquity. Insomuch as the Prophet's complaint is too truly verified among us, Isa. 59 15. He that refraineth from evil maketh himself a prey. 9 For obstinacy in sin, who can open his mouth wide 9 Obstinacy. enough against men's stubbornness. They are impudent and stiffnecked. They have a whore's forehead and will not be Ezek. 2. 4. jer. 3. 3. ashamed. They bid a kind of defiance to God himself. As they abuse his mercies, so they despise his judgements. What swearer, what blasphemer, what drunkard, what adulterer, what fornicator, what oppressor, what extortioner, what usurer, what deceiver is reform 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 sin 10. Infidelity, Isa. 53. 1. so fast fixed in men's hearts as it is, much more comfort would be received from the Ministry of the Gospel, and much better obedience yielded thereto. The Apostle giveth this reason of the small profit that was reaped by the Gospel, It was not mixed with faith in them that heard it. True faith hath a double work where it is kindly wrought. Heb 4 2. Faith's double work. 1. In general, it persuadeth the heart of the truth of God's Word. 2. In particular, it brings the heart to apply that truth to itself, as a truth which concerns him. The small profit that many reap by God's Word, the little use that they make thereof, showeth how infidelity beareth sway in them. Thus it cometh to pass 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. threatenings, nor mercies, nor judgements work upon them. 11. For impenitency, It cannot be denied but that many, yea most, are so settled on their sins, as they hate to be reform. 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. God's judgements harden their Tantam nactus Pharao lengani mitatem extrema● de omnibus dedit poenas. Chrys ad Pop. Hom. 46. hearts, as they did the heart of Pharaoh. But he paid thoroughly for abuse of so much patience. If by any occasion their consciences be any whit rubbed, and they brought thorough fear and anguish to promise amendment, they quickly show that no true repentance was wrought in them: But it is happened unto them according to the true proverb, The dog is turned to his 2 Pet. 2. 22. own vomit again: and the sow that was washed to her wallowing in the mire. 12. For Apostasy, if first we consider inward apostasy 12. Apostasy. Inward. (which is b Rev. 2. 4, 5. 2 Thes. 2. 10. 11. a decaying inwardly in former love of truth) too great and just cause of complaining is given. Many have left their first love, and become c Rev. 3. 16. Outward Apostasy. lukewarm, as the Laodiceans. Thus a ready way is made to outward apostasy: which is an open renouncing of the very profession of true Religion, as this whole land did in Queen Mary's reign. It is much to be feared, that if a like occasion should be given, a like apostasy would follow. If these, and other like provocations of God's wrath among us be duly weighed, we shall see cause enough to confess that God's wrath is justly gone out against us, and that we have deservedly pulled this Plague upon our own pates. It remains therefore that we thoroughly humble ourselves: that we lay open our sores before our merciful God: that we faithfully promise amendment: that we give evidence of the entire purpose of our heart in promising, by an answerable performance. But above all, for the present, that we crave mercy and pardon of God thorough jesus Christ, that he may offer up his sweet incense to pacify his Father, and cause his destroying Angel, to stay his hand. §. 47. Of the kind of plague here meant. THe Effect of the forementioned wrath that came from the Lord, is thus expressed, THE PLAGVE IS BEGUN. The word translated, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a general word, that signifieth any heavy stroke of God. The root whence it is derived signifieth to strike. a Exo. 21. 35. It is applied to an ox's striking, or pushing to death, so to other like strikings: but most commonly to Gods striking of wicked men with some extraordinary judgement. As where David said of Saul, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him: meaning so as to destroy him. This word is c Exo. 8. 2.— 12. 23.— 12. 27. Ios. 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bondslaves. Yea, such a word as d Exo. 9 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians, called plagues. The word PLAGVE in our vulgar acception importeth an infectious mortal disease, otherwise styled pestilence. Our English word, plague, seemeth to be taken from the e Plaga. Latin, and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek: in both which languages it is usually put for a stroke, a blow, a stripe, a wound, etc. Figuratively therefore, a special put for the general, it signifieth the pestilence. In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit, percussit. Ind nomen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga. Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit. Ind nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga. Deut. 28. 59 other words to set out that disease which we commonly call the plague: and that as general as this, properly signifying strokes, and scourge: so as they all imply that a plague is an extraordinary stroke, or scourge of God. Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere. Ind nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis, quia multi caaem evertuntur. The root from whence this word is derived signifieth to overthrow, or destroy. And experience showeth that by the plague many are destroyed. k Sic Latinè pestis, quia pessundat. In Latin pestis importeth as much, whence the Scots call this sickness the pest. l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum. The Greek word also intendeth the like. This latter word pestilence, is more restrained to one kind of disease, than the former translated plague. Every pestilence is a plague, because it is an extraordinary stroke 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 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence: yet was it questionless a pestilence. For, 1. n 2 Sam. 24. 21, 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in David's time destroyed 70000 within the space of three days. 2. It was infectious: which was one reason why o Numb. 16. 48 Aaron stood betwixt the dead and the living: that he might keep the living from being infected by the dead. 3. It was extraordinarily mortal. For p 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 Camp of the Assyrians, lying in siege against jerusalem. In these words, The plague is begun, is an effect of God's 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 God's 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 proof of the former. This intimation of the beginning of the plague, Aaron's speed in offering incense, the virtue of that speed, that the plague was stayed, and yet 14700 to be dead, giveth evidence to the latter observation. §. 48. Of a plague as an effect of God's wrath. I. * See §. 47. Indignationem Dei pestilentia subsequitur. Hieron. Comment. in Isay. lib. 4. cap. 19 A Plague is an evidence of God's wrath. The plague which upon David's numbering the people was inflicted on Israel, is expressly noted to be an effect of God's wrath. For first it is said, for demonstration of the cause of that judgement, that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel: and again that b 1 Chro. 21. 7. God was displeased with David's numbering the people, and Therefore he smote Israel. c 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. d Ezek. 5. 16, 17 There are three arrows of God's wrath mentioned in Scripture; and the plague is one of these. The other two are sword and famine. General and extraordinary judgements are such as always come from the wrath of God. Instance the judgements which were inflicted on the Israelites in the wilderness. They were general, as in handling the next doctrine we shall show: and extraordinary, as the several kinds of them do show. And they are oft noted to come from the wrath of the Lord, e Numb. 11. 1. The Lords anger was kindled, and the fire of the Lord burnt among them, and consumed them. f— 33. The wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. g— 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, etc. But not to insist on more particulars, the Psalmist rendereth this as a general cause of all the judgements that were inflicted on them, h Psal. 106. 40. A plague is general and extraordinary. The wrath of the Lord was kindled against his people, insomuch that he abhorred his own inheritance. Now experience showeth that a plague is both a general and an extraordinary judgement. General it is, for it useth to spread fare and near, from person to person, from house to house, from street to street, from town to town, from city to city: and it taketh away all of all sorts, young, old, male, female, weak, strong, mean ones, great ones, etc. Extraordinary 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, i 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 sometimes sent for trial, and for other like ends, which are demonstrations of the wisdom, 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 public. 2. Betwixt kinds of public and general 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 God's wise and tender care over his children, inflicted on them. a Heb. 12. 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. And b— 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 public and general 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 affordeth 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 special, that are intended only against professors of the true Religion: as persecutions made by enemies of the Gospel. c 1 Pet. 4. 12, 13 These may be for trial, to their honour that suffer. But a plague is not of that kind. 3. When public and general judgements come from wrath against sinful 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 bitterness of that cup that is given to the wicked to drink. Yet the Lord can so sanctify that See §. 15. Sive famen, sive bellum, sive aliud quodcunque 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 God's 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 goodness 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 God's love. Yea such reformation may be wrought thereby, as that calamity (though general and extraordinary) prove very profitable, and an evidence of God's fatherly care over such a people whom he hath so purged. e 2 Chro. 33. 11, etc. Instance that fearful judgement that was laid on Israel in Manassehs' time. This latter fruit of God's love maketh not against the former evidence of his wrath. For on such occasions God is said to repent him of the evil which he hath sent. He was angry: but his anger is turned into favour. The conclusion than remaineth true, that a plague (as first sent to a people) is an evidence of God's wrath. §. 50. Of the duties to be done when a plague is begun. A Plague being an effect of God's wrath, for staying the plague means for pacifying God's wrath must be used. So did David. He humbled himself, confessed his sin, and that with a penitent heart, and offered sacrifice to God. Apply to this judgement of a plague the directions a § 4, 5, 6, 10. before given. And because Moses giveth here a direction when this plague begun, be careful betimes, even at the beginning of a plague to seek to assuage God's anger. Hereof also b § 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 means. They come from God's wrath. Let the directions therefore before given for pacifying God's wrath be rather observed, than any physical directions. I deny not but that they are lawful, needful, useful. But this which I speak of, is more lawful, needful, and useful. All other without this is nothing at all. In all diseases Gods help is especially to be sought. It was Asa his fault, that c 2 Chro. 16. 12 In his disease he sought not to the Lord, but to the Physicians. If in all diseases, most of all in this that is such an immediate effect of God's wrath, The Lord is to be sought unto. And so much the rather, because the plague (among other evidences of God's wrath) is a most fearful one, as * §. 71. 72. hereafter is showed. §. 51. Of the terror of the beginning of God's judgements. II. * See § 47. GOD can make the beginning of a judgement terrible. I deny not but that the Lord doth oft times begin very mildly and gently: as he dealt with the Israelites in the wilderness, bringing them a Exo 15. 23. to bitter waters, making them to feel b— 16. 3. the want of bread, and c— 17. 1. water, (not starving them) and d Deut. 25. 18. suffering Amalek to smite the hindmost of them: to try if they would learn to cleave close unto the Lord. But afterwards his strokes 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 flood to drown the world, e Gen. 7. 11. All the fountains of the great deep were broken up, and the windows of heaven. Was it not a terrible sight to behold the waters fall down from heaven, and rise up out of the earth so fast as they did? Immediately upon the f Gen. 19 23, 24. Sun's rising on the earth, the Lord reigned upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven. How fearful 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 host in the red sea. For while they confidently pursued the Israelites, supposing to get over as safe as the g Exo. 14. 24, 25 Israelites did, on a sudden The host of the Egyptians was troubled, and their chariot wheels taken off. In a word, storms so arose, and waters so fell upon them, as they were all soon drowned. Such were many of God's judgements in the wilderness. Such h 2 King. 19 35 the destruction of the Camp of the Assyrians: Such i Luke 13. 1, 4 their death Whose blood Pilate mingled with their sacrifices, and theirs on whom the tower of Siloe fell: and k Act. 12. 23. Herod's; and many other like judgements. God's almighty power makes his judgements to be very terrible. His infinite wisdom makes him know when it is fit, at the first, and in the beginning, to manifest his terror: answerably he doth so. For in wisdom he ordereth all his actions: and that so as may most make to the glory of his name. Herein l Eph. 3. 10. his wisdom is manifested to be manifold, in that he can sometimes by degrees increasing his judgements, and sometimes by pouring them out at once bring greatest glory to his name. For by the former kind of proceeding with men, he giveth evidence of his patience and long-suffering, in that though he be provoked to pour 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 kind, he giveth instance of his terror 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 watchful ought we to be, that we provoke him not at once to pour out the vials of his wrath against us? This severity is usually executed after contempt of milder proceed (as hath been * §. 22. before proved) or upon the committing of grievous sins that cry up to heaven for vengeance, as the sins of m Gen. 18. 20. Sodom did: or upon obdurate and obstinate persons that n Psal. 50. 17, 22 hate instruction. So as men themselves are the cause that God's strokes are so heavy. If a Lion that at first tears all to pieces, if a flaming fire that quickly turns all to ashes, if a raging storm that soon oversets ship with all that's in it, if other like violent evils that afford no time of seeking help and remedy be much feared: should not the violent terror of the Lord be much more feared? The inference of the beginning of the plague upon the direction to make an atonement: and that as an enforcement of the reason (as hath been showed before, §. 40.) affords this Doctrine. God's 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. NUMB. 16. 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 incense, and made an atonement for the people. THe forementioned charge for staying the plague is here noted to be put in execution: for it is expressly said, that Aaron took as Moses commanded. That is, He took 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 speak. Yet a In Piel quae dadeshatur. in the second, an emphasis is added by a doubled letter: and so, especially if the Person that spoke, Moses, the Prince and chief Governor; and the Matter spoken, which was a Divine direction for staying the plague, be duly weighed, it will appear to have the force of a command. As Aaron's obedience in the general 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 general, that Aaron took 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 withal. It is added, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the midst of the congregation, namely where the plague was hottest, to show that fear of infection kept not him from executing his function. And where this reason is rendered by Moses (The plague is begun) to move Aaron to make speed, the same reason is here again repeated, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ●cce. a note of attention prefixed before it (Behold the plague is begun among the people) to show 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 took from the altar in his censer, it is here said that He put incense. And to show God's approbation and acceptation of that which Aaron so did according to the charge given him, where Moses said Make an atonement for them, to give Aaron to understand the reason of the charge he gave him: it is here said, He made an atonement for the people: Declaring thereby that the end which Moses aimed at was accomplished. The Sum of this Verse is A remedy used for redress of a plague. This is 1 Generally propounded, And Aaron took as Moses commanded. 2. Particularly exemplified. Wherein there are four 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 do 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 atonement) amplified by the Parties for whom, For the people. Five useful instructions (besides those which were noted in the charge on the 46 Verse, whereof many of them might be here noted again) are here offered to our due consideration. I. Obedience is to be yielded to the good directions of pious Governors. Moses was a pious Governor: his direction was a very good one. Aaron yielded obedience thereto: which is here commended, and recorded as a pattern for us to follow. II. Obedience is to be ordered according to the charge given. Not only in the general substance, but also in the particular circumstances. This particle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AS importeth as much. So do the particular branches of Aaron's obedience, being answerable to the particulars of Moses his charge. III. Haste must be made to relieve such as are in distress. When Aaron hears that a plague was among the people, he runs to secure them. four A good calling may make one bold in danger. Aaron was a Priest, and by virtue 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 God's judgements are duly to be observed. The note of observation, BEHOLD, imports as much. Of putting incense, and making atonement. See before, §. 25, 27, 31, 36, 37, 38. 39 §. 53. Of obedience to Governors' 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 yielded to the good directions of pious Governors. I say good, such as are lawful and warrantable, because such an one was the direction here given by Moses, and because if men's directions or commandments be evil, such as a 1 Sam. 22. 17. saul's was unto his servants to slay the Priests of the Lord, and as b Act 4. 18. the Rulers was unto the Apostles, not to speak at all, nor to teach in the name of jesus, than this Apostolical rule takes place, c Acts 5. 29. We ought to obey Godrather than men. Where further this attribute, pious, is inserted, it is not to exclude other Governors, as if the commandments or directions of none but pious Governors were to be obeyed. For d Rom. 13. 1. &c Eph. 6. 5. 1 Tim 6. 1. Tit. 2. 9— 3. 1. the Apostles, that wrote to Christian subjects and servants that were under Heathen Governors 1 Pet. 2. 13, 14, 18.— 3. 1. and Masters, exhorted to obey such, namely in the Lord, so fare forth as they obey not in things forbidden by God, or any way against his will. ( e The whole armour of God. Treat. 1. § 6, 96 & Treat. 3. §. 51. & Treat. 7. §. 38. Whereof I have elsewhere spoken moreat large.) Yet where Governors are pious, obedience ought so much the rather to be yielded to them: as the Apostle adviseth, where he saith, f 1 Tim. 6. 2. They that have believing masters, let them the rather do them service, because they are faithful. Such an one was Moses, to whose charge Aaron here yielded obedience. And therefore this attribute, pious, is here inserted. Of this general point I have treated in The Church's 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, etc. Higher Comment. in Tit. 3. OBedience is to be yielded according to the charge given. In such charges as God giveth, or by faithful Ministers are given from God, this holdeth good without any limitation. In charges given by men it must be limited and restrained by such circumstances as are not against God and his Word. For the former kind of charges and directions which are Divine, these phrases of a Deut. 5. 32.— 17. 20.— 28. 14. Ios. 1. 7.— 23. 6. Pro. 4. 27. Not turning to the right hand or the left: of b Num. 22. 18. not going beyond the word of the Lord to do less or more, or c— 24. 13. to do good or bad of ones own mind, imply a precise cleaving, and close holding to God's 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 God's Word is as a right way wherein only we must walk to attain unto happiness: and that being in that way, we may not turn 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 pass thorough his land. d Numb. 20 17. Let us pass (say they) thorough thy country: we will not pass thorough the fields or thorough the vineyards, neitherwill we drink of the water of the wells: we will go by the King's high way: we will not turn to the right hand nor to the left, until we have passed thy borders. They hereby profess to keep themselves only in the highway: and not at any time any where to step out of it, no not with mind of returning into it again. Thus it imports that it is not enough in some things to follow God's direction, and so to walk in his way: and in other things to swerve from his direction, and so to walk 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 fair in show than others, yet ought we not to yield to any of them. This charge given to Moses ( e Exo 25. 40 Look that thou make them after their pattern, which was showed thee in the mount) hath respect not only to the general matter and substance, but also to particular manner and circumstances. So do all those Epithets which in Divine directions and commandments are used to set out the manner of performing things required. josiah did herein testify his respect to God and his Word, f 2 King. 22. 2. He did that which was right in the sight of the Lord, and turned not aside to the right hand or to the left: which is g— 23. 25. afterward thus more fully expressed, He turned to the Lord with all his heart, and with all his soul, 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 judges over his people to decide matters of controversy, he ordained that his people should do h Deut. 17. 11. according to the judgement of those judges, and not decline from the sentence which they should show, to the right hand or to the left. i Ios. 1. 17. The Israelites profess that they had harkened unto Moses in all things: and promise so to hearken unto joshua. To yield such obedience to God's charge, in the matter and manner, in the substance and circumstances thereof, is a real acknowledgement, not of his Sovereignty only, and power to command, but of his wisdom 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 vain. This also manifesteth a very dutiful respect to God, to be conscionable in performing whatsoever he manifesteth to be Ne tractemus quare Deus unumquodque praeceperit; sed quodcunque viderit esse mandatum, hoc pia mens hominis implere festinet. Higher Comment. in Eccl. 8. his will: whether to us it seem substantial or circumstantial. It shows that we humbly can submit our thoughts to the counsel of God, when we question not his charge, but readily do whatsoever is commanded. Such a subjection to our Governors is an outward demonstration of the respect we bear to that place wherein God hath set them over us, and to that authority which he hath given them. They that obey only in such things as themselves think substantial and weighty, may seem to obey rather for the matter, then for authority sake: and they that neglect or refuse to observe the circumstances given in charge, show that they think themselves wiser than their Governors; and better know how to distinguish betwixt needful, and not-needfull matters, than their Governors; which favoureth too rankely of pride and presumption. §. 55. Of the danger of scanty obedience. 1. MAny men's obedience is hereby discovered to be very scanty and faulty, especially in relation to Divine directions and commandments: even the obedience of such as think highly of that they have done. Instance saul's obedience. He, it seems, was well conceited of his obedience, when he met Samuel with this congratulation, a 1 Sam. 15. 13. Blessed be thou of the Lord: I have performed the common dement of the Lord. Yet Samuel challengeth him of b— 19 disobedience, and of c— 23. rebellion. Saul performed the d— 3. substance of God's charge: for he e— 7. smote the Amalakites. But he failed in the f— 3. extent of that charge, he did not utterly destroy all that they had: he g— 15. spared the best of the sheep and of the oxen. This took away the glory, comfort, and benefit of his general obedience. His reward was the reward of rebellion. h 1 Sam. 15. 23. It cost him his kingdom. God's indignation against failing in such things as foolish man may count circumstances, is manifested in the example of that i 1 King. 13. 1, etc. Man of God which was sent to jeroboam. He faithfully delivered his whole message: and though the King invited him to tarry and refresh himself, yet he would not, because the Lord had forbidden him so to do. Yet because afterwards he believed another Prophet against that part of God's 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 fail in either of them is to transgress his will that enjoined the one as well as the other. No marvel 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 show ourselves a Heb. 3. 2. faithful to him that hath appointed us, as God saith of Moses: b Numb. 12. 7. He was faithful 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 himself that performeth the obedience. This was it wherewith Hezekiah comforted himself on his sick 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 impartial respect which he had to 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 fare as it is made known unto him, is most properly the whole heart. If any object that a perfect heart implieth a sincere heart: I answer, that an especial point of sincerity consisteth in the foresaid entireness. §. 57 Of speed in relieving the distressed. III. * Sec §. 52. HAste must be made to relieve such as are in distress. When a 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 tarrying for day light, marched by night. It appeareth that b 1 Sam. 11. 11. Saul did so for the succour of jabesh Gilead. For he came into the midst of the host of the enemies in the morning watch: so as he must needs march in the night time. When the Shunemite saw her son to be dead, but withal was persuaded that by the Prophet Elisha he might be restored to life, she saith to her husband, c 2 King 4. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & curram. Send with me I pray thee, one of the young men, and one of the asses, that I may RUN to the Man of God. d joh 4. 49. The noble man that said to Christ, Sir come down ere my child die, intended that he should make all the haste he could. So did he that said, e Mar. 9 22. If thou caused do any thing have compassion on us and help us. f Luk. 15. 20. Thus the Father of the Prodigal seeing his son afar off ragged and ragged, He had compassion, and RAN and fell on his neck. Thus will secure intended come the more seasonably: thus may it be the more profitable and beneficial. By making haste much danger (which delaying and putting off help causeth) is oft prevented. This both Martha and joh 11. 21. 32. Mary intended, when they said to jesus, Lord if thou hadst been 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 been to purpose. §. 58. Of the danger of delaying succour. 1. GReat is the inhumanity of them that put off opportunities of affording succour to such as are in distress. It is directly against the rule of charity, that is so affected with a brother's misery, as it will not suffer him to lie therein a moment beyond the time that it is able to release him. The wiseman expressly forbiddeth all delay in showing mercy, saying, Say not to thy neighbour, Go, and come again, 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 delays. For at first sight, or other knowledge of ones misery the bowels of another are moved, and thereat he purposeth to afford him that is in misery the best help he can. But by putting it off for that present, his compassion is cooled, and his purpose thereupon altered, and so no succour afforded. Yea by delaying help, though the purpose of doing once best for help remain, help may come too late: as a pardon when the malefactor is hanged, and a medicine when the patiented is past recovery. To this purpose tends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hector. apud Eurip in Rheso. this proverb; It is too late to shut the stable door when the steed is stolen. It was worthily said of him, who said, I scorn to offer help too late. §. 59 Of speedy succour. 2. THat we may manifest our true desire of relieving our brother's 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 help. Thus shall we show ourselves 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 help. c Mat. 14. 14. Mar. 1. 41. Luk. 7. 13, 14. Of the Son 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 he first saw them. He delayed not his succour, he put it not off: but presently, instantly gave outward proof of his inward compassion. d Eph 5. 1, 2. Be ye therefore followers of God as dear children: and walk 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 proof 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 ourselves also Heb. 13. 3. in the body. Let us make the case of them that are in misery as our own case. As we would not that others which are able to help 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 deal with others. A good turn quickly done is doubly done. Bis dat qui cito dat. Senec. lib. de Benef. §. 60. Of the boldness in danger which a good warrant giveth. four * 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. a Exo. 1 c. 3. &c Moses by virtue of his special calling boldly opposed himself against Pharaoh, b Heb. 11. 27. Not fearing the wrath of the King. joshua by virtue of his calling undertook a war against many mighty nations and kingdoms. So did many of the judges. d 1 Sam 17. 34. David on this ground set upon a Bear at one time, and on a Lion at another, and slew them both. e Lev. 13. 2, etc.— 14. 36, etc. A Priest by virtue of his calling readily and securely admitted lepers to come to him, viewed them, touched them, and went into houses infected with leprosy, to view where, or how fare the leprosy had spread itself: yet was the leprosy 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 walk. f Psal. 91. 11. In that way he hath given his Angels charge over him to keep him. Where we have g Heb. 1. 14. the Angels to minister for us: and to h Psal 34. 7. encamp round about us; what need we fear? They will either keep us safe from danger in this world. Or if it seem good to God to take us out of this world, they will carry our souls into heaven, as i Luk. 16. 22. they did the soul of Lazarus. For application of this point, it is requisite that we be Who to abide in plague time. well instructed by God's Word in the kind of our calling, whether it be lawful and warrantable, or no. As for extraordinary callings, they must be warranted by an extraordinary spirit, which is rare, if at all, in these days. But ordinary callings have their express warrant in God's Word. As the callings of Magistrates, Ministers, Soldiers, 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 virtue 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 fear of infection, or other like danger. Servants also, Nurses, and others that in such cases take upon them, or by public 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 own lives. For it is necessary that such persons be looked unto. To forsake and leave them, that are not able to help themselves, to themselves, is more than barbarous inhumanity. It is necessary that some abide by them. Who more bound than they that have an especial calling thereto? They with greatest confidence may depend on God's special providence for protection from infection. If they be infected and die, they with greatest comfort may yield up their souls into God's hands, as dying in that place wherein God hath set them. In these cases God hath called them to venture 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 own lives. For proof whereof I will here set down 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 sick of the plague, and attended upon them diligently, cured them in Christ, which cost them their lives. And being full of other men's maladies, took the infection of their neighbours, and translated of their own accord the sorrows of others upon themselves: fulfilling indeed the common saying, that Friendship is always to be retained, and departing this life, they seemed the offscouring 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 seem to differ nothing from Martyrdom. For they took the dead bodies of the Saints, whose breasts and hands, and faces lay upwards, and closed their eyes, shut their mouths, and jointly with one accord, being like affectioned, embraced 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 half 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 faithless men. §. 61. Of public persons forbearing to visit particular persons infected with contagious diseases. 1. Quest. ARe such as have public callings bound to go to particular and private persons being infected with the plague to visit them? Answ. I find no ground in sacred Scripture to bind public persons to hazard their life in particular men's 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 fare 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 damage to the whole body? Is it the way, is it the calling of a public person to go into a particular man's 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 sickness: or at least, fit persons that have not public employments, may be chosen out, and set apart to visit the sick 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 forementioned special callings, may not this supply give dispensation to them for some absence. Answ. Questionless difference may be put betwixt persons. Some Magistrates are of such use in a commonwealth, as it is meet they be, as much as lieth in man, preserved from danger. On this ground when David the King would have gone out with his soldiers to battle, 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, keep good order, and provide necessaries. Provided that they who are substituted be able and willing to perform 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 faithful 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, a Hab. 1 5. Behold, regard, and wonder marvellously, etc. It is usual in holy writ to prefix this note of observation ( b Gen. 3. 22.— 6. 17. 1 Sam. 3. 11. Isa. 13. 17. Rev. 11. 14. behold) before God's judgements. Christ intended a serious observation of God's judgements, when he said, c Luk. 17. 32. Remember Lot's wife. d See The Church's Conquest on Exo. 17 14. §. 65. The many memorial which among the Israelites were made of God's judgements, did imply a due consideration of them. e Psal. 9 16. Isa. 26. 9 The Lord is known by executing judgement. His power, his justice, his hatred of evil, his jealousy, 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 fear him, to be more careful of pleasing him, more heedful 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 learn righteousness. Not heeding God's judgements takes away the profit of them. Behold here one especial reason of the small profit that is made of judgements which the Lord from time to time executeth in the world, They are not regarded, but are passed over without any right observation of them. f Psal. 28. 5. Isa. 5. 12.— 57 1. The Prophets much complain hereof. It may be that men may take notice of judgements that fall upon their own pates, at least while they lie under them, and feel the weight or smart of them. But who almost considers, and lays to heart God's judgements inflicted on others? Or judgements laid on himself after they are removed or taken away? Man's egregious folly and servile disposition is hereby manifested. His folly in omitting the opportunity of receiving warning by other men's harms (as we speak in the proverb.) It is an avidence of God's great indulgency to us, to punish others before our eyes: whereas he might justly punish us for example to others. It is an especial point of wisdom, 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 strokes no longer than they are laid upon him, and he feels the smart of them. Thus he provoketh God to deal with him as with a slave: and to add stroke to stroke, judgement to judgement. Phr●x plagis. Learn we to be more wise, more ingenuous. Let us apply the forementioned point of considering Gods judgements All kinds of judgements to be duly observed. to all manner of judgements: whether inflicted on others, or on ourselves: whether public or private: whether immediately from Gods own hands, or mediately from the hands of others, who are Gods instruments: whether sudden or lingering judgements: whether temporal or spiritual: of what kind or sort soever. Thus will light arise out of darkness, meat 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 been afflicted. Psal. 119. 71. §. 64. Of the sense and scope of the 48 Verse. NUMB. 16. 48. And he stood between the dead and the living. And the plague was stayed. HEre is a circumstance used by Aaron more than is expressed to be enjoined by Moses: but yet not against any thing enjoined: 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 atonement: the atonement was not for the dead, but for the living. To show 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 Christ's intercession, See §. 38. and great Highpriest the Lord jesus Christ, our Mediator, who stands betwixt us and the destroying wrath of God. This phrase between the living and the dead showeth that the dead fell among the living, so as the living were in great danger of death. Hereupon it is inferred, that, the plague was stayed. The word translated (stayed) properly signifieth to shut or hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit. in a thing so as it cannot come forth. It is oft put for a Gen. 16 2.— 20 18. Pro 10. 16. closing up a woman's womb, so as no child can come from thence. And for b 2 Chro 7. 13. 1 King. 8. 35. shutting up, or closing the heavens, so as they cannot send down rain: and c jer. 20. 9 for fast holding in of fire, so as it cannot break 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 devour more had more, that it should do no more hurt. We have here in this Verse The efficacy of the means which Aaron used. Two points are particularly expressed. 1. The Manner of using the means. He stood between 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 between them and the dead, giveth us to understand, that I. Means is to be used for preservation of the living. The mixture of the dead with the living, implied by Aaron's care to stand between them, shows that the living were in great hazard of death, even in regard of humane means, in a desperate case, and doth us further to wit, that II. Means must be used in most desperate distresses. The latter part which declareth the Effect of the means, as it hath relation to the means used, giveth instance, that III. Warrantable means rightly used prove effectual. 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 pass, it giveth proof, that four God hath an absolute power over plagues. As he sent this plague, whereof * See §. 48. before, so he pulls back and restrains this plague; he so closeth the mouth of this devouring beast, as it can destroy no more: he so shutteth up and fast toeth this mad dog, as it cannot bite one more. §. 65. Of using means to preserve the living. I. * See §. 64. MEanes must be used for preservation of the living. a Exo. 32. 28, etc. After that three thousand of those that came out of Egypt were slain for worshipping the golden calf that Aaron made, Moses goeth up again to the mount to pray for their preservation who were remaining. b 2 Sam. 24. 17. So David for those who were reserved after that seventy thousand were destroyed with a pestilence. This was it which c Isa. 37. 4. Hezekiah desired Isayah to do, Lift up thy prayer for the remnant that is left: d jer. 42. 2. and which the remainder of the people after the captivity desired jeremiah 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 mind or body which God hath given them to the honour of God, and to their own, and others good: while they live they may increase in the good things they have: they may also attain unto more: while they live they may make sure to themselves the eternal salvation of their souls. Life is the time of receiving all needful grace: and f Gal. 6. 10. of doing all manner of good. It is g joh. 9 4. the day wherein men may work. h Isa. 38. 18, 19 The living, the living, he shall praise thee O Lord. The grave cannot praise thee: death can not celebrate thee: they that go down into the pit cannot hope for thy truth. i Eccl. 9 10. There is no work nor device, nor knowledge, nor wisdom in the grave. In these respects true is this proverb, A living dog is better than a dead lion. How foolish, how impious, how sacrilegious are they, See more against praying for the dead in The whole armour of God, on Eph. 6. 18 §. 39, 40, etc. that spend this sweet incense of prayer in vain: 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 own souls, and profitable to others, let us pour them forth for those of whom there may be some hope: and those are only the living. k 2 Sam. 12. 22. While the child was yet alive (saith David) I facted and wept. For these, even for all sorts of these, in health, in sickness, in safety, in danger, while they are young, well grown, or old, in what case soever, of what state soever they be, and for obtaining of what good soever may be needful for them, and for deliverance from what evil soever they are subject unto, we may, we must pray. §. 66. Of using means in desperate cases. II. * See §. 64. Means must be used in most desperate distresses. This is especially to be understood of spiritual means, whereby immediately and directly help is sought of God, who can help in such cases as men can see no hope of help therein. Physician's may see good ground to give over a patiented, knowing that according to the ordinary course of nature all the means that they can use will do no good. But a Christian must never cease to use the spiritual Catholicon, that general remedy which is fit for any malady, prayer. Note the instances given in the former Section, and you shall find Moses, david's, Isayahs', jeremiahs' prayers to be made in desperate cases. a 2 Sam. 12. 16. David's child was questionless in man's eye past recovery, when he fasted, and lay all night upon the earth, and besought God for it. Much more past recovery was b Isa. 38. 1, 2. Hezekiah, when God sent him this message, Thou shalt die, and not live: yet he prayed unto the Lord, and was heard. The cases of many that came to Christ for cure in the days of his flesh, were very desperate, yet found they help. Among other, c Mar: 5. 25. A woman which had an issue of blood twelve years, and had suffered many things of many Physicians, and had spent all that she had and was nothing bettered, but rather grew worse, came to Christ, and was cured. So d Luk. 13. 11. The woman whom Satan had bound eighteen years. So e joh. 5. 5. the man which had an infirmity thirty and eight years. So sundry Lepers, Demoniacs, men, women, and children at point of death; and many others visited with incurable maladies. Divine power is not limited with any natural bounds: it is not restrained in that compass which is prescribed to creatures. It can afford succour when creatures may think no succour can be afforded. Instance the remedy which God afforded to man after his fall. Yea when men may think the Divine wrath to be implacably incensed, there may be thoughts of mercy in God. After the Lord had drowned the world, He smelled a sweet Gen. 8. 21. savour, and said in his heart, I will not again curse the ground. After he had threatened to disinherit 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 week? f Isa 59 1. Behold the Lords hand is not shortened that it cannot save: nor his ear heavy that it cannot hear. Though g 2 Chro 20 12 we know what to do, yet let our eyes be upon the Lord. Many thousands are fallen dead before us: yet are there many living among us. Christ our true Aaron, our true and great Highpriest, he standeth betwixt the living and the dead. He by his intercession will pacify the wrath of his father, and procure his favour for the living. Only, as they who were stung with fiery serpents, looked on the Brazen Serpent, so let us with the eye of faith look on jesus 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 means. III. * See §. 64. Legimus Aaron adversum ignem Israelis populum devorantem occurrisse & stetisse medium: & opposuisse murumpro salute pòpuli, etc. Sicut enim murus hosti opponitur, & adversario occurri solet ex adverso contraque venien ti●ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 Warrantable means rightly used prove effectual. This might be exemplified by all those extraordinary means which in Scripture are recorded to be prescribed, or otherwise warranted by God. But to insist only on such ordinary means 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 tears, of their manifold humbling of themselves, and you shall find them ever to have been effectual, if they have been rightly used, as I have a See The whole armour of God, on Eph. 6. 18 § 20, 21, 22, &c 97, 104. elsewhere more fully declared. God's power, wisdom, truth, and other like attributes are engaged in the means which he himself doth warrant. If they being rightly used should fail 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 unfaithful and careless in making that good to his people, which by his Word he hath made them expect. But fare are all such things from God. All things therefore ordained by him shall assuredly be effectual to effect that for which he hath ordained them: if at least there be not a failing on man's part in the right manner of using them. For we may confidently think and say, that where warrantable means have failed of their efficacy, the fault hath been in man's using them amiss. An Apostle hath taught us so to avouch. For, saith he, Ye ask and receive jam. 4. 3. not, because ye ask amiss. Be wise now in observing what means 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 & careful so to use those means: and then in faith depend on God for his blessing. For thus doing take a few instances. 1. c See The whole armour of God on Eph. 6 16 § 19 God hath sanctified the Ministry of his Word for What means God hath sanctified. How to be used. breeding and increasing faith, and other needful Christian graces. Frequent therefore the Ministry of the Word: attend to it reverently: mix faith with thy hearing: and unto all add obedience thereunto. 2. d See there also § 66. The Sacraments are ordained to seal up God's promises, for further strengthening of our faith. Take order therefore for your children in due order according to the direction of God's Word to be baptised. And believe the extent of these promises, c Gen 17. 17. I willbe a God to thee, & to thy seed after thee. d Psal 112. 2. The generation of the upright shallbe blessed. e Act. 2. 39 The promise is to you and to your children. f 1 Cor. 7. 14. Your children are holy. And as for the other Sacrament, make conscience of a frequent participation thereof. But see that you examine yourselves, and so eat of that bread, and drink of that cup. 3. e See The whole armour of God. on Eph. 6. 18. §. 20. Prayer is a prescribed means for obtaining divine benediction on every thing that we take in hand. Pray therefore continually: lift up pure hands without wrath: pray in saith. 4. f Ibid. §. 104. In extraordinary cases, prayer is to be sharpened with fasting. Therefore pray and fast. In your fasts humble your souls as well as your bodies: make confession of your sins: and renew your repentance. 5. g Ibid. §, 112. Vows are warranted for binding us the more firmly to duty: and restraining us more straightly from sin. Vow therefore in truth, righteousness, and judgement. Vow with an unalterable resolution to perform what you vow. §. 68 Of God's power over plagues. four * See §. 64. GOD hath an absolute power over plagues. Suddenly, as soon as he will he can restrain them, and keep 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 job 38. 11. pestilence, So long shalt thou continue, and no longer: so many shalt thou destroy, and no more. b 2 Sam. 24. 13, 15, 25. Did not the Lord before hand threaten to send a plague upon Israel in David's time three days: and answerably it continued till the time appointed? But when the wrath of the Lord was pacified, the plague was stayed. c Exo 8. 12, 13. 30, 31.— 9 33.— 10. 18, 19 Did he not remove the plagues from Egypt, so soon as Moses prayed unto him? This power of the Lord over plagues and diseases, was visibly manifested in the Son of God, while he lived on earth. For he spoke the word, and they went away: which the Centurion well observing, said to Christ, d Mat. 8. 8 Speak the word only, and my servant shallbe healed. The Lord, as he is the Creator, so the Governor of all things: nothing can be without him: nothing can abide longer than he will. He calls, he sends, he bids come, he bids go away: answerably they come, they go. e Psal. 105. 28. They rebel 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 itself is like a fierce, mad, mastivedog, that will not cease to bite if he be lose. The Lord of plagues must chain him up. Yea, it is like ravenous lions, that are ready to tear in pieces and devour all they can catch. The Lord only can stop the mouth of this lion, as f Dan. 6. 22. he stopped the mouths of the lions among whom Daniel was cast. All antidotes, all preservatives, all manner of outward means 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 thoroughly as he please. Call therefore upon him, turn 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 work is accomplished upon this City, and upon this Land, stay this plague. This is a point of much comfort to such as have assurance of God's fatherly love to them, that their Father hath an absolute power over plagues. §. 69. Of the meaning of the 49 Verse. NUMB. 16. 49. Now they that died in the plague were fourteen thousand, and seven hundred, beside them that died about the matter of Korah. THe severity of God's stroke by the forementioned plague is here set down: and that by the express number of them that were destroyed by that pestilence. The particle translated IN, ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague) among other significations oft setteth out the instrumental cause, whereby a thing is effected: as where the Lord saith to the jews that were in Egypt, I will punish them a jer. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword, BY the famine, and BY the pestilence. Others therefore thus translate this text, Of the plague, that is, by it. The plague was the instrumental cause of their death. Circumstances show that this plague from the first beginning to the end of it continued not a whole day. For so soon as the people gathered themselves together against Moses and Aaron, the Lord threatened to consume them. Then instantly Moses and Aaron fell on their faces: and Moses then discerned that the plague was begun: which so soon as he espied, he bad Aaron quickly offer up incense. Aaron accordingly ran for incense, brought it, offered it up: and the plague was stayed. These circumstances duly weighed, who can imagine that there was more than a day from the beginning to the end of this plague: so as in the space of a few hours, fourteen thousand and seven hundred died together of a plague. O terrible stroke! To aggravate the terror hereof, mention is made of another fearful 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 expressly recordeth. It was a conspiracy of Korah, here mentioned, with Dathan and Abiram, against Moses, the chief Prince; and Aaron, the chief Priest, appointed by God over the children of Israel. b Exo. 6. 18. This Korah was cozen german to Aaron: for they were brothers children. He therefore being of an ambitious spirit, scorned that his kinsman should be so fare preferred before him, as to be Highpriest: Thereupon he gathers many of the Princes together to take part with him: supposing by strong hand to wrest from Aaron the dignity of Priesthood, which the Lord had conferred upon them. Dathan and Abiram were of another Tribe, the tribe of Reuben. These, as is probable, had another aim, and that at the chief civil government, wherein God had set Moses. Reuben being the eldest son of Israel, these two brothers were d Pronepotes. Numb. 26. 5. under nephews to Reuben, three generations from him: and imagined that they coming from the eldest son should be the chief 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 took part with them, with two fearful judgements. The earth suddenly opened and swallowed up some of them alive: and fire suddenly flamed out upon others and destroyed them. e Numb. 16. 35. Two hundred and fifty are expressly 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 Ringleader of all. For f Numb. 16. 1. he is the first mentioned in the conspiracy. g— 5. He impudently gathered an head against Moses and Aaron, while h— 12. Dathan and Abiram abode in their tents. i Numb. 26. 9 It is said of Dathan and Abiram, that they strove against Moses and Aaron in the conspiracy of Korah. So as the conspiracy was Korahs' especially. He was the chief conspirator. The matter therefore here intended compriseth under it, both the earth's swallowing up of some, and the fires consuming of others. The people that by the earth's 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 sin, and so of their judgement. Thus their death is imputed to him. They died in his business, about his matter. The Sum of this verse is A declaration of the severity of God's indignation: which is 1. Propounded, in the number of those that died of this plague, 14700. 2. Aggravated, by other fearful judgements executed the day before. Besides those that died about the matter of Korah. Here have we, 1. A general intimation of the judgements. Besides those that died. 2. A manifestation of the original cause of all. The matter of Korah. The first point showeth, 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 ways destroy men. By causing the earth to open itself, 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 proof, that III. The blood of accessaries lieth upon the principals. Korahs' matter was the people's death. In that others died about that matter, it further giveth instance, that four Accessaries make themselves liable to the judgement that falleth on the principal. §. 70. Of a plagues devouring. I. * See §. 69. A Plague can quickly destroy a multitude. Here within less than 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, a Numb. 11. 33. The Lord smote the people with a very great plague. After these (but before they went out of the wilderness) at one time there b— 259. died in a plague 24000. c 2 Sam 24. 15. In David's time there died within the space of three days almost three times 24000 of a plague, viz. 70000. d 2 King. 19 35 In Hezekiahs' time when Sennacherib came against jerusalem, there died of a plague in one night, more than twice as many of the host of Sennacherib, as did of all Israel in the foresaid three days, 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 down into Egypt, and Africa, and into the 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. Laws of funerals were broken: every one burying where he could find room. And while fires were made to burn some dead corpse, others were brought and cast thereinto. Eusebius recordeth a plague at Alexandria which made Ecclesiast Hist. lib. 7. cap. 21. every man to howl thorough the City by reason of the multitude of dead corpse, 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 Emperors, two thousand were every day taken away with that infectious disease. Under justinian a plague with such violence fell upon Byzantium 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 days ten thousand. At Constantinople a plague swept away three hundred thousand persons. Under Charles 4. an Epidemical plague wasted the whole world for three years together. At Lubeck it destroyed fourscore 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 Foreign parts, we will give some instances of the multitudes of such as have been devoured by the plague in our own Country. In the reign of Edward 2. there was so grievous a mortality Stow in his general Chron. of Engl. an. 9 Edw 2. Idem. Ibid. an. 22. & 23. Edw. 3. of people, as the quick might unneath bury the dead. In the reign of Edward 3. a fare greater plague happened. It came from beyond. sea into the towns and parts of England joining on the seacoasts in Dorsetshire, where even as in other countries it made the country void of Inhabitants, so as there were almost none left alive. Thence it passed into Devon-shire, and Somerset-shire, even unto Bristol, where it much raged. It came also to Gloucester, Oxford, and London, and finally it spread over all England, and so wasted the people, as scarce the tenth man was left alive. When Churchyards were not large enough to bury their dead in, they chose certain fields appointed for that purpose. For the dead in London * The Charter-House was afterwards built thereon. Register of the Charter-House excarta. a piece of ground called Spittle-croft, containing 13 acres, without the bars of West-Smithfield, was purchased, enclosed, and dedicated. In that place were buried the year following more than 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 jan. 1. to july following, fifty seven thousand an hundred and four, and in Yarmouth seven thousand fifty two. In Richard the seconds time, a great pestilence was in Stow. in his general Chron. 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 thereof in the city of York eleven thousand. Under Edward 4. an innumerable company of people died of the plague in London, & in divers other parts of the Realm. In the reign 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 Nuns, besides lay-people and servants in that house. In the reign of Edward 6. was also a great pestilence. In Queen Elizabeth's 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 corpse, not able to be removed by reason of the multitude that perished. From thence the soldiers brought the infection into England. Besides those that died in other parts of the Realm there died in London liberties and out-parishes from jan. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and six, besides those which died of other diseases. Again, from Dec. 29. 1592. to Dec. 20. 1593. there died in London and the liberries of all diseases 17893. of the plague 10673. In the first year of King james 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 year of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417. It hath been * §. 48. before proved that a plague is an effect of God's wrath, an immediate stroke of his hand. Such a stroke must therefore needs be heavy, and destroy many where it lighteth, especially when the Lord so striketh therewith, as he will show that he is angry. §. 71. Of the terror of a plague. O Make not a tush at a plague: slight 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 been * § 63. Lege Flavij josephi Antiquit. jud. lib. 7. cap. 13. Descriptionem peslis quae contigit sub Davide. Terrorem istius morbi ad vivum exprimit. before declared) we may well think that that which taketh away the lives of many, is to be accounted a terrible thing. I deny not but that in some respects war, in other respects famine is more terrible than pestilence: which made e 2 Sam. 24. 14. David choose it, rather than either of them. Yet is a plague, if once it grow to any strength, a fearful and terrible judgement. By it, parents that have had many children like Olive plants round about their table, have been soon made childless. By it parents, children, husbands, wives, masters, servants, whole households have been in a very short time swept away. Yea streets, and villages, and cities have thereby been made desolate. On some it cometh more mildly, and taketh them away without any pain, or extraordinary fervour: on others it falleth more violently, casting them into extreme burning fits, troubling the brain, disturbing the understanding, making them that are affected therewith, rage and rave, and seek all ways to make away themselves. Lamentable experience hath given too evident proofs hereof. Besides, by reason of the contagion and infection of this disease, dear friends are kept one from another, and they that are visited therewith, deprived of many outward helps, 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 solemn funeral which otherwise they might have: a matter i Eccl. 63. jer. 22. 18. 19 which God himself hath threatened as a judgement: but k 1 King. 14. 13 jer. 34. 5. promised an honourable, and comely burial as a blessing. In these and many other respects a plague is justly to be accounted a fearful judgement: which should make us more fearful 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 means that God hath to destroy men. II. * See § 69. GOD can many ways destroy men. Many, many are the ways that are recorded in Scripture: and yet many many other ways hath experience in all ages given evidence of. We read that from heaven a Gen 7. 11. water fell and drowned the whole world: and b— 19 24. fire and brimstone, and destroyed four cities at once; and c Ios. 10. 11. great stones that flew armies of men; and d 1 Sam 7. 10. great thunders, and e Psal. 18. 14. lightnings, whereby hosts of enemies have been discomfited; yea and f— 78. 48. hot thunderbolts: g jud. 5. 20. the stars in their courses, and h 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 means of destruction hath the Lord sent from heaven. On earth he can raise up men against men to destroy one another, which is most usual: He can stir up m Ezek. 14 15. beasts, and n jer. 8. 17. serpents, yea o Numb 21. 6. extraordinary fiery serpents, and p Exo 8. 6. frogs, q— 17. lice, r— 24. flies, s— 10. 13. grasshoppers, and innumerable other kinds of creatures. How many kinds of diseases hath God in all ages raised up to afflict and destroy men? What Physician can reckon them all up. He can make all the elements his instruments to consume men, and all manner of creatures: yea, he can make new creatures to be his scourges. Read in particular the t Lev. 26. 16, &c Deu. 28. 16, &c several curses recited by Moses, and we shall find just cause to say, God can many ways destroy men. God is a supreme and absolute Lord over all: and can both dispose them to what work 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 sin against his own soul that provoketh him? What if he have inflicted sore judgements on others, and thou hast escaped? Dost thou think that God hath no more judgements 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 judgements? Were not 14700 consumed with a plague? Remember this aggravation, BESIDES those that died, etc. Remember it, and tremble. Thou mayst escape this plague, and yet perish by another judgement. Rejoice not because the rod of him that smote thee is broken: for out of the serpent's root shall come Isa 14. 29.— 24. 17, 18. Pro qualitate peccati ignem sibi unusquisque succendit. Hier. Comment. l. 14. in Isa. 50 acockatrice, and his fruit shallbe a fiery flying serpent. Fear, and the pit, and the snare, are upon thee O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit: and he that cometh out of the midst of the pit shallbe taken in the snare, etc. Every one kindleth a fire for himself according to the quality of his sin. §. 73. Of the blood of others which principals bring upon themselves. III. * See §. 69. THe blood of accessaries lieth upon the principals. The Devil is the chiefest principal of all sinners. He first sinned himself, he first tempted and drew man into sin. In this respect he is styled a joh. 8. 44 A murderer from the beginning. Now a murderer pulleth upon his own pate the blood of those that are murdered. The woman who tempted Adam to sin, is said to be b 1 Tim. 2. 14. In the transgression: whereby among other things is implied, that her own and her husband's blood lieth on her. c 2 King. 10. 31 This stile given to jeroboam (which made Israel to sin) showeth that he was the principal in the defection of the ten Tribes: d 1 King. 15. 29 answerable therefore was his punishment: and e— 30. his causing others to sin is rendered as a reason of the severity of his punishment. Because David was the principal in the murder of Vriah, f 2 Sam. 12. 9, 10 his blood is laid especially to David's charge. Thus the desolations that came upon jerusalem, after Manassehs' time, are said to be g 2 King. 24. 3 for the sins of Manasseh, who was the chief ringleader unto those abominations in which they continued until the captivity, h Ier 3. 6.— 25. 3. notwithstanding that good josiah did what he could to make a thorough reformation. Ob. i 2 Chro. 33. 12, 13. Manasseh repent, and had his sin pardoned. How then could he bring others blood upon his own head? Answ. God's pardoning of sin doth not extenuate sin; and his taking away blood from a man's soul, doth not imply that that man never brought blood upon his soul, but rather the contrary: for that which is not on man, cannot be taken away from him. For the main point, it stands with justice and equity, that they who do not only sin themselves, but also draw others into sin with them, should bear the punishment of their own and others sins. For in those others he sinneth. They are as his instruments. If a man do not only in his mind invent and plot sin, but also with his body and the parts thereof execute it, he pulleth on himself the greater vengeance. So doth he further heap up vengeance against his own soul, if he proceed on to draw others also to sin. These several degrees manifest a more wretched disposition, aggravate his sin the more, the more incense God's wrath, and so cause greater vengeance. Be wise now therefore, O ye Kings; be instructed ye judges of the earth. All ye that are in place of eminency, on whom 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 soon moved to do this or that: be ye wary how you commit sin yourselves, how you manifest any approbation of sin: how you give any countenance to sin. Abuse not your authority to command any sin, as a 2 Sam 13. 28. Absolom did. Abuse not your wit to contrive and advise sin, as b— 16. 21. Achitophel did. Abuse not your eminency of place by making yourselves an example and pattern in sin, as c 2 Chro. 33. 9 Manasseh did. Abuse not that grace you have with a multitude, to persuade them to sin, as d Mat. 27. 20. the Priests and Elders of the jews did. Abuse not that awe and dread wherein you have your inferiors under you, to compel them to sin, as e Dan. 3. 1. etc. Nabuchadnezzar did. Abuse not that dependence which people have on you, O Ministers, by speaking well of evil, by strengthening the wicked, as f jer. 23. 14. the false Prophets did. By these and other like means, whereby you draw others into sin, you pull the blood of those others upon your own souls. Now to have not only ones own blood, but the blood of others also to lie upon him, is a most fearful estate. Thus he doth not only as much as in him lieth, draw many into eternal destruction, but also implunge himself more deeply into hell fire. For, all those sins which others commit by his means, are as so many heavy weights lying on his soul, pressing it down into everlasting torment. This is not to excuse others that are so drawn, as if they should go scot-free: For in this text it is showed that four Accessaries make themselves liable to the judgement which falleth on the principal. This point is handled in The Church's Conquest on Exo. 17. 13. §. 59 FINIS. An Alphabetical Table of the principal points handled in The Plaster for the Plague, on Numb. Chap. 16. Ver. 44, 45, 46, 47, 48, 49. A ACcessaries. 115 123 Afflictions. See judgements. Afflictions effects of love and wrath. 86 Afflictions their kinds. 86 Anger. See Wrath. Altars. 35 Atonement, what it imports. 37 Atonement may be made after wrath is incensed. 53 Atonement rejected by desperate ones. 55 Atonement a penitents comfort. 56 Atonement to be sought. 57 Apostasy provoketh wrath. 78 82 B Believers may die of the plague. 21 Boldness caused by a good warrant. 100 Blood of men sacrificed. 42 Burnt offerings what they set out. 41 C CAlling in all things respected. 40 Calling a good warrant. 100 Calling requires duty with danger. 101 Censers to what use. 35 Charity of ancient Christians in time of plague. 102 Charges to be observed in every branch. 97 Christ typified by incense. 59 Christ typified by sundry rites. 59 Christ's intercession appeaseth God. 61 Circumstances warrantable to be observed. 45 97 Circumstances much failed in by Papists and Protestants. 46 Circumstances order obedience. 94 Communion with wicked for judgements sake to be avoided. 23 Conspiracy in sin provokes wrath. 76 80 D DEad not to he prayed for. 108 Delay of succour dangerous. 99 Desperate who reject reconciliation. 55 Deferring repentance dangerous. 50 Deferring succour dangerous. 99 Evil. See Sinne. F FAlling on face in prayer. 32 Fire on the altar. 35 Fiery and fierce is God's wrath. 66 73 Flags three. 50 Folly to add sin to sin. 50 Foretelling judgements. 11 G GOD revengeth the rebellious. 28 God hath an absolute power over plagues. 112 God hath many ways to destroy. 120 Gods wrath. See Wrath. Godly. See Saints. Governors abuse of authority causeth wrath. 75 80 Governors to be obeyed. 93 H HVmility pretended is pride. 62 Humane blood sacrificed. 42 I I Dolatry provokes wrath. 74 79 JEHOVAH addeth terror to wrath. 74 Impenitency causeth wrath. 78 81 Incense, how made. 36 Incense resembled to prayer. 58 Incense typified Christ. 57 Infidelity causeth wrath. 77 81 Ingratitude causeth wrath. 75 80 Ingratitude of world against Saints. 27 Inhumanity causeth wrath. 76 80 Inhumanity of Heathen in plague time. 102 Intercession of Christ typified by incense. 59 Intercession of Christ appeaseth wrath. 61 Intercession of Christ is to be trusted to. 63 64 Intercession of creatures vain. 62 jobs afflictiŏs, of what kind. 56 judgements. See Afflictions. See Wrath. judgements are consequents of sin. 5 judgements causes to be searched out. 6 judgements why foretold. 11 judgements how now foretold. 13 judgements kept from Saints. 17 judgements how fall on Saints. 18 judgements a motive to avoid communion with the wicked. 23 judgements oft stayed by mixture of Saints. 26 judgements to utter ruin caused by stubbornness. 29 judgements sudden very fearful. 30 judgements extremity caused by delay in pacifying God's wrath. 50 judgements oft terrible in the beginning. 89 judgements to be observed. 104 judgements general effects of wrath. 85 L Lives benefits. 108 Living to be preserved by all good means. 107 Love of God peculiar to man. 54 M MAgistrates. See Governors. Means warrantable to pacify God's wrath to be used. 41 Means to preserve the living to be used. 107 Means to be used in desperate cases. 109 Means many God hath to destroy. 120 Means well used effectual. 110 Mercy to such as wrong us. 47 Ministers know God's mind. 12 13 Ministers abuses cause wrath. 76 80 Ministers, how they can foretell judgement. 13 Multitudes in evil to be left. 25 O OBedience to Governors 93 Obedience with due circumstances. 94 Obedience scanty, dangerous. 96 Obedience universal. 97 Obstinacy. See stubbornness P PAcifie. See Wrath. Papists toys to pacify God's wrath. 44 Papists fail in material circumstances. 46 Plague may take away believers. 21 Plague whether a cause to fly. 24 Plague properly taken here meant. 83 Plague an evidence of God's wrath. 85 Plague what duties it requireth. 88 Plagues in sundry respects so called. 83 In plague time who to abide. 101 In plague time ancient Christians charity, and Heathens in humanity. 102 In plague public persons not bound to visit the infected. 103 In plague times others may be substituted in the room of eminent persons. 103 Plagues in God's power. 212 Plague soon destroys many. 116 Plague not to be slighted. 119 Prayer resembled to incense. 58 Principals bring others blood on themselves. 121 Profanation of holy things and times provoketh wrath. 74 79 Profession polluted causeth wrath. 74 75 79 Provocations of God's wrath so many by us, as cause much matter of humiliation, 79 R REconciliation. See Atonement. Repentance deferred dangerous. 50 Repentance speedy profitable. 51 Repentants comfort in reconciliation. 56 Revenge on rebellious by God. 28 S SAcrificing humane blood. 42 Saints exempted from judgements. 17 19 Saints oft have a share in judgement. 18 Saints mixed with wicked cared for by God. 20 Saints oft stay judgements. 26 27 Sin causeth judgement. 5 Sinnes what especially cause judgement. 6 Sins to be put away for judgement. 9 Sins which especially provoke wrath. 74 Sins provoking wrath rife among us. 79 In Sin leave multitudes. 25 Speed in relieving oppressed. 49 98 99 Speedy repentance profitable. 51 Speedily pacify God's wrath. 49 Stoics condemn all passions. 71 Stubbornness causeth utter ruin. 29 Stubbornness provoketh wrath. 77 81 Sudden judgements fearful. 30 T TAmberlains 3. flags. 50 Types of Christ many. 59 V VIlifying mercies causeth wrath. 75 80 W WArrant makes bold in danger. 100 Word of God affords directions for matter and manner. 94 &c Wrath. See judgements. Wrath. What it is. 6 Wrath of God how slaked. 8 Wrath of God when to be slaked. 9 Wrath of God to be pacified by warrantable means. 41 Wrath of God incensed by the means which Papists use to pacify it. 44 Wrath of God speedily to be pacified. 49 Wrath of God a fire, and fierce. 49 Wrath being incensed atonement may be made. 53 Wrath of God hath degrees. 66 Wrath how attributed to God. 67 Wrath not simply sinful. 69 Wrath how perverted. 70 Wrath of God many ways provoked. 72 79 Wrath of JEHOVAH terrible. 73 Wrath by what sins especially provoked. 74 Wrath of God manifested by a plague. 85 wronger's of us to have mercy. 47 FINIS. DEARTHS DEATH: OR, A REMOVAL of FAMINE: Gathered out of two SAM. XXI. 1. By WILLIAM GOUGE. PSAL. 107. 33, 34. He turneth a fruitful land into barrenness for the wickedness of them that dwell therein. JOEL 2. 13, 14. Turn unto the LORD your God: for he is gracious, etc. Who knoweth if he will return and repent, and leave a blessing behind him? LONDON, Printed by George Miller for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1631. TO THE RIGHT WORSHIPFUL, AND most worthy of all honour, Mrs. MARY MOOR, Perpetuity of Grace here, and Eternity of Glory hereafter. Much esteemed, Much honoured, Gratefulness makes inquisitive. A grateful mind, both in relation to God, and also in relation to man, is so affected with kindnesses received from the one or the other, as it is ever plotting and enquiring what it may do, what it may render. In relation to God saith a grateful Prophet, what shall I render unto the Lord for all his benefits towards me? Psal. 116. 12. In relation to man saith a grateful King, Is there yet any left of the house of Saul, that I may show him kindness for jonathans' sake? 2 Sam. 9 1. Let me say it boldly, for I say it truly. My soul is inquisitive: as in regard of God, what I may render unto him: so in regard of yourself, Good Mrs. Moor, what I may render unto you. God knows my mind and heart. For he is the Searcher of hearts, (jer. 17. 10.) To you it must be made known. For what man knoweth the things of a man save the spirit of man which is in him? 1 Cor. 2. 11. My heart therefore being filled with gratefulness towards you, I have cast this way and that way how to manifest the same: and that in the best manner that I could: which I know not better how to do, then by a public acknowledgement of the grateful respect I bear, and bounden duty which I own to you: together with the true and just grounds thereof: which, among many other, are these in particular. 1. Your ancient and constant respect to me and my Ministry, even from the first beginning thereof. For thereby you first took notice of me. 2. The many real demonstrations, and evident testimonies of that entire respect, which from time to time you have given me. 3. Your vouchsafing to take my daughter into your house, under your good government, and to become a mother to the motherless. Among many other, this is one thing which gives me occasion to say in regard of my last dangerous sickness, It is good for me that I was afflicted. That sickness was an occasion of your taking my daughter to your tuition. What is, what ought to be a father's care, but (next to the salvation of his own soul) the good education of his children? What can be more acceptable to him, than approved means tending to that end? May I then, can I then be unmindful of her, or ungrateful to her that hath afforded such means? Have I not cause to be inquisitive, and to think and say, What shall I render? Render a recompense I cannot. All that is or can be done, is and can be but a testimony of gratitude. Such testimonies as are ordinarily presented for new-yeares-gifts, your bounty (I know) doth not expect, will not accept. Noble spirits do herein resemble the Divine Spirit, which doth good for his own sake, for goodness sake. All the recompense which they expect is a grateful acknowledgement of the kindness they show, of the goodness they do. This from my heart I do here before all that shall cast their eyes upon this Dedicatory Epistle. There are, beside these particular, other more general motives, which induce me to prefix your worthy name before this treatise: As, 1. the eminency of your endowments, which make this stile Mrs. Marry Moor (at least in their judgement who well know you) more eminent, than such titles of honour as are conferred upon many of your sex. 2. The excellency of your parts, which enable you with judgement to read such treatises as are published to the view of all. 3. The correspondency of your disposition to the most principal points of this treatise. This treatise is of famine, and of means to remove it, or restrain it, and keep it from excess. Piety towards him that causeth plenty and scarcity: Prudence in well ordering present abundance: Providence for the future: Compassion in times of want: Liberality to such as need: Contentment in that whereunto God calleth: Patience in all judgements: Diligence in searching after the causes thereof: Conscience in using the means warranted and sanctified for averting judgements: Confidence in greatest necessities are principal points handled in this treatise. The naming of the particulars is enough to give evidence of the suitableness of your disposition thereunto. The present necessity of the times, wherein bread the staff of man's life is so scarce, have drawn my thoughts to meditate on the subject matter handled in this treatise (which is in one word, FAMINE) that I might stir up myself and others to take notice of the beginning of God's judgement: that wisely we may seek the Lord betimes, and use all good means for moderating and removing this instant dearth, and for preventing the like, or any other heavier judgement for the future. So as I cannot think such a subject at such a time to be unseasonable: if at least the Composer of the Treatise were able answerably to handle it. But as it is, I have made bold to dedicate it to your patronage; whom, for the reasons before rendered, and many other like to them, I judge to be as fit thereto, as the treatise itself is fit for the present time. In all greatefulnes it is presented unto you. With all kindness let it be accepted of you. As for recompense, To him that is ready graciously to accept, and able plenteously to reward all goodness done for his sake to any of his, knees are humbly bowed at the Throne of his Grace, by Black Friars, London. 1. jan. 1630. Your Worship's Remembrancer WILLIAM GOUGE. A Table of the principal Points handled in DEARTHS DEATH, on two SAM. XXI. I. §. 1. OF the meaning of the text. 129 §. 2. Of the resolution and observations of the text. 133 §. 3. Of famine a judgement. 134 §. 4. Of the effects of famine. 135 §. 5. Of preventing famine by procuring plenty. 138 §. 6. Of the sins which cause famine. 139 §. 7. Of moderating a famine. 141 §. 8. Of removing famine. 143 §. 9 Of promises for succour in famine. 145 §. 10. Of instances of Gods preserving in famine, and removing famine. 146 §. 11. Of famine in a pious polity. 147 §. 12. Of the causes of judgements under good Governors. 147 §. 13. Of punishing predecessors sins in their successor's time. 148 §. 14. Of misjudging a profession by outward judgements. 150 §. 15. Of duties which judgements under pious Princes require. 151 §. 16. Of long continued famine. 152 §. 17. Of duties by reason of long famine. 153 §. 18. Of searching out causes of judgements. 154 §. 19 Of Governors' care in public judgements. 155 §. 20. Of seeking to God for removing judgements. 157 §. 21. Of God's causing famine. 157 §. 22. Of the means of famine ordered by God. 158 §. 23. Of enquiring of God in and by his Word. 161 §. 24. Of the extremity of famine in the last siege of jerusalem. 163 §. 25. Of extremity of famine, where were no invasions of enemies, nor sieges, but immediately from God's hand. 168 §. 26. Of famines in England. 170 §. 27. Of uses to be made of the terribleness of famine. 171 DEARTHS DEATH: OR, A Removal of Famine, gathered out of two SAM. XXI. I. §. 1. Of the meaning of this text. 2 SAM. 21. 1. Then there was a famine in the days of David, three years, year after year, and David enquired of the Lord. A Remedy for a famine is here set before us. Such a remedy as removed the famine where it was used. For it is said, a Verse 14. After that, God was entreated for the land: that is, such satisfaction being made for the sin which provoked God's wrath, and brought the famine upon the land, God's wrath was appeased, and thereupon the famine removed. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exoratus. The word translated, entreated, signifieth, by entreaty to be moved to do what is desired. Now David besought the Lord, to remove that famine, and God granted his desire. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first particle is a copulative particle, and properly signifieth, and; yet is it oft used as a conjunction of time; especially when it coupleth histories together. Therefore not unfitly is it here translated, then. But great question is moved about the time, when this famine In what year 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 down for the beginning of Absaloms' rebellion, thus, And it came to pass after forty years that 2 Sam. 15. 7. Absalon said, etc. Those forty years are supposed to be the forty years of David's reign. Which if it be granted, this famine can neither follow after Absaloms' rebellion, nor be about that time. For David reigned but forty years: and this famine continued three years. To take away all question, some say that this and other histories following to the end of this book, are not set down in just order of time: but, as memorable matters, are e Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pet. Mart. Comment. in hunc loc. Tremel, & junius an notat. in 2 Sam. 24 1. utraque haec historia (aempe de Fame & Peste) per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporum ultimoloco penitur. added after the former histories that depended one upon another. It cannot be denied but that the Scripture sometimes so transposeth histories. Neither will I much contend about the transposing of these histories. No great inconvenience will follow thereupon. Yet the ground of all seemeth not to be very sound. For by many arguments it may be evinced that those forty years before mentioned, are not to be accounted the forty years of David's reign. For first, beside that there is no mention of David's reign in that place, the phrase is thus expressed in the original, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine 40 annorum. From the end of forty years. Now it's more probable that David ended his reign rather within the forty years, then beyond them. Because both in sacred Scripture, and other writings, the year wherein a King dieth is computed in the years of his reign: so as, if David had reigned full forty years, and entered into another year, he would in a round reckoning have been said to have reigned one and forty years. Now if Absalon began his rebellion at the end of forty years, and David reigned no longer than forty years at the most, how could so many things as are noted of Absaloms' rebellion, and the consequences following thereon, be done in so short a time? 2. In the time of Absaloms' rebellion it is said of David, g 2 Sam. 17. 8. He is a man of war, and will not ●odge with the people. Yea, David himself offered to go out in battle against Absalon. — 18. 2. Yet, i 1 King. 1. 1. before David died, such frigidity fell upon him, as with clothes they could not keep him warm, but were fain to bring a young virgin to lie in his bosom. 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 David's fortieth year? The forty years therefore from the end whereof Absaloms' rebellion began, must needs have relation to some other thing then the reign 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 regal government: or to samuel's first anointing of David: or to some other memorable matter. And so this, and the histories following, may well follow as they are set in order of time. The time at large is said to be k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the days of David: that is, in the time of his reign. For the time of a King's reign is said to be l 1 Sam. 14. 52. 1 King. 4. 25.— 14. 30. Days what they imply. Gen. 47 9 his days. This word, days, is used 1. To put them in mind of their short continuance on earth. For our continuance is but of days, soon gone. When jaakob would set out the brevity of his life, he thus expresseth it, The days of the years of my pilgrimage. And job, thus, Are not man's days as the days of an hireling? And David, thus, Thou hast made my days job 7. 1. as an hand breadth. Psal 39 5. David here mentioned, was a King: and the best King that ever swayed Sceptre. 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 God's people. He was a man after Gods own heart. And all Israel and judah 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 years together: and therefore after he had mentioned three years, he addeth, m Tribus annis continu is. Trem. & jun. year after year: that is, as the former English Translators turn it, three years together. The course which David took for removing the famine, was to inquire what course the Lord would prescribe: which is thus expressed, David enquired of the Lord: word for word in the original thus, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sought the face of the Lord. By the face of God is meant the manifestation of his presence: and in that respect it's oft translated the presence of God, as where it's said, o Gen. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam hid himself 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 counsel of the Lord, rightly aim at the meaning of the phrase. Quest. How did David here inquire of the Lord? Answ. The particular manner is not expressed. Divers manners are in other places set down. For, David 1. Sometimes by the Highpriest 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. josephus' the jew saith, that the Prophets made answer to David about this famine. 3. Yea, many times also by himself, humbly presenting Davidi Prophetae dixerunt velle Deum, etc. Item, David audience ex Prophetis Deum velle, etc. joseph. Antiq. jud. 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 solemn and approved way, which was by the Priest. And that, for that end, he went to the Ark of God; and in that respect may fitly be said, to seek the face of the Lord. §. 2. Of the resolution and observations of this text. THe Sum of this text is, A means for removing a Famine. The Parts are two. 1. A Description of the Famine. 2. A Declaration of the Means. In the Description we have 1. The thing described, expressly set down. 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 reigned. In the days of David. 2. The continuance thereof: which is 1. Generally expressed, Three years. 2. Particularly exemplified, Year after year. In the declaration of the means there is observable 1. The person that used the means, 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, affords six considerable observations. I. A famine is a judgement. So is this famine here mentioned: which moved David to inquire about it. The cause of this famine rendered by the Lord, in the latter end of this verse, and the course which David took for removing it, do evidently prove that this famine was a judgement. 2. A famine may be under a pious Governor. If ever there was a pious Governor, David was he. Many worthy commendations are given of him: yea, he is made a pattern of a good Governor. Therefore a 1 King. 3. 14.— 11. 38. God himself setteth his example as a pattern before his successors. And b— 15. 11. 2 King. 18. 3.— 22. 2. good kings are thus commended, He did that which was right in the eyes of the Lord as did David. And evil kings are thus discommended, c 2 Chro. 28. 1. 1 King 14. 8. He did not that which was right in the sight of the Lord, like David. Yea, of such as halted, in some things doing that which was good, in other things that which was evil, it is said, d 1 King. 11. 4.— 15. 3. His heart was not perfect as the heart of David. Yet there was a famine in the days of David. III. A famine may long continue without intermission. The famine here mentioned continued three whole years together. A long time. four Causes of judgements are to be sought out. The enquiry here mentioned importeth as much. V Chief Governors ought to be most solicitous in public judgements. David the King is herein set out as a pattern. VI God is to be sought unto for removing judgements. So David here inquires of the Lord. §. 3. Of famine a judgement. I. * See § 2. A Famine is a judgement. As a judgement it is a Lev. 26 26, etc. Deut. 28. 23, 38 53. threatened in the law, and put into the catalogue of the curses, that were fearful judgements: and b Isa 51. 19 jer. 42. 16. Ezek. 6. 12. by the Prophets, who were raised up to denounce God's judgements aforehand to his people. c Ezek. 5. 16. 2 Chro. 20 9 jer. 24. 10.— 27. 8. Where the Scripture mentioneth three sharp mortal arrows of the Lord which he useth to shoot as judgements against children of men, famine is one: one of the sharpest. d 2 Sam. 24. 13. These three arrows, as three sore judgements, were brought to David for him to choose one of them to be shot against him, but he would not choose famine. Where the Lord saith, e Deut. 32. 23, 24. I will spend mine arrows upon them, in amplification thereof he addeth, They shallbe burnt with hunger, f joel. 1. 2, etc.— 2. 1, etc. Famine is the judgement which the Prophet joel doth most pathetically bewail: and for removing whereof he calleth the whole land to prayer and fasting. g 1 King. 8. 35, 37. Famine is one of the judgements which Solomon in his effectual prayer at the dedication of the temple earnestly deprecateth and prayeth against. In the Ecclesiastical 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 Emperor, upon his publishing of cruel and bloody edicts against Christians. This Maximinus was the author of the seventh fierce and fiery persecution. In his Edicts he laid the blame of all public judgements on Christians. But the foresaid famine, together with a fearful plague accompanying the same, besides sundry rebellions and insurrections, gave evident demonstration of God's indignation against that Emperor's cruelty. §. 4. Of the effects of famine. IF the effects of famine be duly considered, it will appear that it is a most sore and fearful judgement. Lege joseph. de bello jud. 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 overplus for the relief of others, to extreme penury and beggary. It exhausteth all the money that the rich have, and forceth them to sell away all their goods, cattles, and lands, (Instance the Egyptians who sold all to joseph, Gen. 47. 18, 19) and to let go any thing: as jaakob, 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 father's love. 2. It depriveth poor men of means to work 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 means of livelihood were taken away. 3. It maketh men hardhearted 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 egestatem. 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, fear that the famine may bring them to want, and thereupon refuse to give to others. Yea dear and tender mothers are forced to stop their ears against the cries of their young children, having nothing to feed them withal, Lam. 2. 12. and 4. 3, 4. 4. It forceth such, as otherwise would deal justly, to use fraudulent and violent means to get their living. So much doth he intimate, who praying against extreme poverty, rendereth this reason, Lest I steal (Prov. 30. 8, 9) and he who said; Men do not despise a thief, if he steal to satisfy his soul, 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 break thorough stone walls. The desperate resolution of the hunger-starved lepers giveth instance hereof, (2 King. 7. 4.) It was this, Let us fall unto the host 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 jews, with the peril 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 jaakob with all that belonged to him, to go down into Egypt. (Gen. 46. 6.) and Elimelech with his family to go to Moab (Ruth. 1. 1.) and the Shunemite with her household 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 roots, on acorns, on horses and asses, on mice, rats, and all kind of vermin, on doves dung, on leather, and any other thing that can be chewed, and swallowed. Yea it bringeth such gross things to high prices, 2 King. 6. 25. 8. It causeth men to be inhuman, and to eat one another's 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 joseph Hist. de bello jud. 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 poenam languor diuturnus, quam citissimuus exitus Aug. Epist. 122 ad Victorian. Quidam pallidi, & sum 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 eat 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 express instance of this kind of inhumanity in the siege of Samaria. (2 King. 6. 29. Read also Lam. 2. 20.) 9 It moveth men to eat their own flesh, (Isa. 9 20. Eccl. 4. 5.) This hath been oft observed of such as have been hanged alive in chains. 10. It procureth sundry diseases. Among other sicknesses, the infectious, and mortal, and most uncomfortable sickness, 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 cometh on a lingering death, more intolerable than any speedy torture. The Prophet thus with much passion and compassion sets it out. The Nazarites were purer than snow: they were whiter than milk: they were more ruddy in body than rubies: their polishing was of saphire: Their visage is blacker than a coal: they are not known in the streets: their skin cleaveth to their bones: it is withered: it is become like a stick. (Lam. 4. 7, 8.) And again, Our skin was black like an oven because of the terrible famine (Lam. 5. 10.) Hence he maketh this inference, They that are slain with the sword are better than they that are slain with hunger: for these pine away, etc. Lam. 4. 9 Our Ecclesiastical histories also relate that in time of famine men being pale and extremely lean, even as very images, destitute of all things, wandered up and down, fell grovelling in the streets, etc. §. 5. Of preventing famine by procuring plenty. FAmine being a judgement, and (as by the forenamed effects thereof is evident) a fearful judgement, it will be our wisdom 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 sins as cause famine. For procuring and continuing plenty, a Col 1. 10. Walk worthy of the Lord, unto all well pleasing: being fruitful in every good work. Thus the Lord finding thee to be a fertile soil, he will sow all manner of needful seed plentifully in thee. To this worthy walking is in particular required, 1. An acknowledgement that the plenty which thou hast cometh from God. Hereof we have a worthy pattern in him who said to the Lord, b Psal. 145. 15, 16. The eyes of all wait upon thee, and thou givest them their meat 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. c Deut. 8. 10. This is expressly commanded to this end. 3. An using of what thou hast to the glory of God, accorcording to this Apostolical direction, d 1 Cor. 10. 31. Whether you eat or drink, or whatsoever you do, do all to the glory of God. God's creatures are used to his glory, when (besides the forementioned acknowledgement of God's 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 work 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 salomon's advice, e Prov. 3. 9 Honour the Lord with thy substance. f— 10. Mal. ●. 10. Plenty is expressly promised hereunto. 4. Charity to the poor. Thus thou sowest such seed, as will bring forth a plentiful crop. To this kind of seed the Apostle applieth this proverb, g 2 Cor. 9 6. He that soweth bountifully shall reap bountifully. Somewhat more directly saith the Wiseman, h Prov. 11. 25. The liberal soul shallbe made fat: and he that watereth shallbe also watered himself. 5. Providence in laying up against a dear year. Thus Vir justus providet multo antea. quo futurae penuriae succurri possit. Chrys Home 64 in Gen. 41. may the abundance of one year make supply of scarcity in another year, and future want be prevented. By such a provident care in summer, Bees, Ants, and other like unreasonable creatures have abundance in winter. i Pro 6. 6. To such creatures we are sent for instruction. k Gen. 41. 48, 54. joseph by such a provident care brought it to pass, 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 joseph laid up, might have made plenty, notwithstanding a years famine or more. §. 6. Of the sins which cause famine. 2. THe sins which cause famine are in general a 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, public, crying sins as so fare incense the wrath of God, as thereby he is provoked to execute some public and heavy judgement, whereof famine is one, and not one of the least, as hath been b § 3. 4. before showed. These sins are c Sec A Plaster 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 sins which the Holy Ghost noteth in special manner to be forerunners and causes of famine, are these that follow and such like. 1. Superstitious attributing of plenty to other authors then to the only God from whom all plenty cometh. So did the jews that said, d jer. 44. 17. When we burned incense, and poured out drink offerings to the Queen of heaven, we had plenty of victuals. Hereupon e— 26, 27. the Lord swore that they should die of famine. So where Israel said, f Hos. 2. 5. My lovers gave me my bread, and my water, my wool, and my flax, mine oil, and my drink, the Lord answereth, g— 9, 12. I will take away my corn in the time thereof, and my wine in the season thereof, etc. I will destroy her vines and her figtrees. etc. 2. Ingratitude. It is Gods usual dealing to take away from ungrateful persons the blessings which he hath bestowed on them. God gave the Egyptians seven years 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 thankful. God therefore 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 discern him not to be the giver of all, may discern it by want. 3. Perverting of plenty to gluttony, drunkenness, and all excess. Of them that used to rise up early in the morning that they may follow strong drink, that continue until night, till wine inflame them: and the Harp, and the Viol, 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 prodigal child. Thorough his prodigality he brought himself to such penury, as He fain would have filled his belly with the husk that the swine did eat, and no man gave unto him, Luk. 15. 13, 16. 5. Insensibleness of their misery who are in want: To them that stretch themselves upon their couches, and eat the lambs out of the flock: that drink wine in bowls, and anoint themselves with the chief ointments: but are not grieved for the affliction of joseph: The Lord said, The banquet of them that stretched themselves shallbe removed, Amo. 6. 4, 6. 7. 6. Cruelty to strangers that live among us for secure. Lege Ambr. office l. 3. c 7. De non arcend● peregrinis urbe tempore famis. Such were the Gibeonites that lived among the Israelites. (jos 9 15.) Upon these Saul executed much cruelty: and for that cause God sent this famine, 2 Sam. 21. 1. If uncharitableness to strangers, much more to our own poor, must needs incense God's 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 life. To those that said to the Prophet jeremiah, Prophesy Quomodo quis poterit, etiam cui saxeum cor, lantum contemptum non gravatim far. Chrys. Hom. 6. in Gen 1. de contempt tu verbi. Pseudoprophetae prespera promittendo supplantant populum Dei. Hier. Comment l. 3 in jer. 15. not in the name of the Lord, thus said the Lord of host, Their sons and their daughters shall die by famine, jer. 11. 21, 22. By want of corporal food God doth visibly demonstrate their folly in despising spiritual food. 8. Ministers soothing of people with conceit 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 prophesy, shallbe cast out in the streets of jerusalem, because of the famine and the sword, jer. 14. 13, 15, 16. 9 Refusing to subject ourselves to that yoke and government under which God will have us to be, jer. 27. 8, etc. For, such a government is a means of enjoying that which is needful for us. But resisting the same is a means of spoiling us of all. 10. Wilful standing out against such means of provision as God affordeth because it is not pleasing unto ourselves. As when an enemy besiegeth a city, and there is no hope of means 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 stiffly in this case, God is provoked by famine to destroy such men in their city. So dealt God with the jews, jer. 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. a Gen. 42. 1, 2. So did jaakob. 2. They who are abroad must stir up such as have plenty to be mindful of those that are pressed with famine, and send succour to them. b 2 Cor. 8. 1, &c Saint Paul was very diligent herein. 3. More than ordinary diligence in every one's place and calling must be used: that all of all sorts may eat their own bread. Thus will not some few have the burden 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 soon 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 counsel of Christ, to invite to their table the poor, the maimed, the lame, and the blind. Luk. 14. 13. 7. Public 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 careful in preserving peace and keeping good order: that neither the rich and mighty oppress the poor and weak (as he that having many flocks and herds of his own, took from a poor 2 Sam. 12. 2, 3, etc. man that had but one little ewe lamb, that lamb to entertain a traveller that came to him:) nor the poor and needy feloniously and violently take from the rich. In time of famine Magistrates must be the more diligent and careful, because fear of want will make them that for the time have enough, oppress others: and present sense of want will move them that have nothing, by hook or crook to get what they can. And what is violently or fraudulently gotten, willbe lavishly spent: and so the famine prove to be the greater. 9 Ministers must be the more careful to feed their people with the bread of life: that by the plenty and sweetness thereof, they may the more patiently and contentedly bear the want of bodily food. This is the means to instruct men, both to be full, and to be hungry: both to abound and to suffer Phil. 4 12. need. Such instruction will 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 less murmur against God, or charge him with any evil, or refuse to wait on him, supposing that he can not or will not afford any succour: as he who said, This evil 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 windows in the heavens might this be? Meditation on God's promises for succour in famine, is of special use to work patience. §. 8. Of removing famine. Means of removing famine are such as these. 1. Humiliation, and that especially for a §. 6. the sins whereby God hath been provoked to sand famine. b 2 Chro. 7 13, 14. This means even in this case is expressly prescribed by God himself, and a promise made of success thereto. That it may be the more effectual, it must arise inwardly from the soul, and be manifested and helped by fasting, weeping and mourning, joel. 2. 12. 2. Confession, and that both of our own guiltiness, and also of God's justice in depriving us of his creatures. Solomon Confessio hostia est Deo. Aug. Enar. in Psal. 95. compriseth as much under this phrase, e 1 King. 8. 35. Confess God's name. We have a worthy pattern of this kind of confession in f Dan. 9 4, &c daniel's prayer. For this end Examination of our own inward corruptions, and of our former course of life, yea and due observation of the public and common sins of the times and places wherein we live, is very requisite: that thus, if it be possible, we may find out those particular sins, which have in special incensed Gods wrath, and provoked him to afflict us with famine: and as we find them, so in particular to confess them: as they, who said, g 1 Sam. 12. 19 We have added unto all our sins this evil, etc. 3. Conversion. h joel 2. 12. This is also expressly prescribed: and i 2 Chro. 7. 14. to this promise of succour is made. Conversion must be answerable to confession. It must be universal, from all manner of sin, whereof we shall find ourselves guilty, and Ex fide poeniteat: credat hanc esse medicinam, etc. Aug. de ve●a & falsa poenit. cap. 13. whereto we shall find ourselves addicted: and particular from those especially, for which we have cause to fear that God hath sent famine among us. To confess such sins, and not to turn from them, is to mock 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 means 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. k joel 1. 14. 2 Chro. 6. 28, 29— 7. 13, 14. This is the most principal means of all. All the other are but preparations hereunto. This is likewise prescribed, and a promise of prevailing thereby annexed thereunto. l jam. 5. 18. It hath been used and proved to be effectual. 6. Faith in God's promises. This must be added to prayer. Both Christ m Mar. 11. 24. and n jam. 1. 6. his Apostles require as much. God's promises have their true and proper effect only in such as believe: and to them they are effectual, either for sufficient supportance, or for a good deliverance. 7. Charity to the poor. For God will secure such as are ready with their uttermost ability to secure others. This is especially for such as have corn, or other provision in store: to bring it forth, and give it freely, or at least to sell it at a cheap rate to the poor. Blessing is promised to him that selleth it: namely, to the poor, and at a reasonable rate, Prov. 11. 26. §. 9 Of promises for succour in famine. Quest. ARe there any particular promises for help in famine, and deliverance from it? Answ. Yes, very many: as many as in any other like case. Some of the particulars are these. a 2 Chro. 7. 13, 14. If I shut up heaven (saith the Lord) that there be no rain, or if I command the locusts to devour the land, if my people shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their land. b Hos. 2. 21, 22. In that day I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear jezreel. c joel 2. 18, 19 Then will the Lord be jealous for his land, and pity his people, yea the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and you shallbe satisfied therewith. d Zac. 8. 11, 12. Now will I not be to the residue of this people, as in the former days, saith the Lord of hosts. For the seed shallbe prosperous: the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew. e Zac. 10. 1. Ask ye of the Lord rain in the time of the latter rain: so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. f Mal. 3. 10. Prove me now saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. g job 5. 20. In famine he shall redeem thee from death. h Pro. 10. 3. The Lord will not suffer the soul of the righteous to famish. i Psal. 33. 19 Behold the eye of the Lord is upon them that fear him: upon them that hope in his mercy: to keep them alive in famine. k— 37. 19 See A Plaster for the Plague. on Numb. 16. 45. §. 12, 13, 14. 15. In the days of famine they shallbe satisfied. §. 10. Of instances of Gods preserving in famine, and removing famine. THat the forementioned promises may with the stronger confidence be rested upon, take instance of How the righteous are exempted from judgement. Gods performing them. a Gen. 12, 10, 17 When in Abraham's time there was a famine in the land where he sojourned, he went down into Egypt, where the Lord kept him and his wife in safety. b— 26. 1, 2. When again there was a famine in Isaaks time, God directed him whither to go. c— 45. 5.— 50. 20. Psa. 105. 16, 17 God sent joseph purposely before hand into Egypt to preserve jaakob and all that were with him in famine. d 2 King. 8. 1. By his Prophet God adviseth the Shunemite with her house to sojourn where was plenty, when he intended to bring a famine on Israel. e 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 wilderness. f Exo. 16. 13, 14 When they wanted bread and meat, extraordinarily he provided Manna and Quails for them: and g— 17. 6. when they wanted water, he brought it out of a rock for them. So h judg. 15. 18, 19 for Samson, when he was ready to die for thirst, God extraordinarily provided water. i 1 King. 18. 42 At Eliahs' prayer, after God's wrath was pacified, on a sudden, rain, having been withheld three years and an half, fell down abundantly. k 2 King. 6. 28.— 7. 6, etc. Samaria being so long besieged as they began to eat their children, the Lord on a sudden with an extraordinary terror caused the enemies to fly, 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 God's power and pity: how able and ready he is to secure people in their extremities. And due notice is the rather to be taken of these, that we may know that when by more ordinary means succour is afforded, it is the Lord that ordereth and disposeth those means: 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, & fame's validat & non turbatur justus, neque aliquid humanum patitur: Chrys. Hom. 32. in Gen. 12. FAmine may be under a pious Governor. Besides the instance of David mentioned in this text, it is expressly noted of the three great Patriarches, who in their days were the supreme Governors of God's Church, that a 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 own habitations, and so journed in strange countries. b Ruth 1. 1. In the days of the judges there was a famine in the land. Now all the judges (except Abimelech, a cruel and tyrannical usurper) were pious Governors, extraordinarily stirred up by God, and extraordinarily gifted and assisted by him. Yet in their days there was a famine: and that as the c Ruth 4. 18, etc. generation of Pharez giveth evidence, in Deborahs' time, who (though a woman) was one of the best judges. §. 12. Of the causes of judgements under good Governors. 1. THe best Governors have many times most impious subjects under them: the cry of whose sins, they being many and impudent, more incenseth God's 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, a jer. 15. 1. Though Moses and Samuel stood before me, yet my mind could not be towards this people. And by another thus, b Ezek. 14. 14, 16. Though these three men, Noah, Daniel, and job were in the city, they should deliver neither son nor daughter. c 2 Sam. 24. 1. In David's time the anger of the Lord was so kindled against Israel, as he moved David against them. d jer. 3. 6, 10. josias vir sanctus non sclum peccatorem populum suis virtutibus non salvavit, sed & ipse in peccatis illius mortuus est. Hier. Comment. l 4. in Ezec. 14. In the days of good josiah judah waxed rebellious: so rebellious, as that pious King was so fare from preserving that sinful people, as he himself died for their sins. No marvel then that God send famine, and other sore judgements upon a land in the time of pious Governors to punish such subjects. 2. The most pious Governors do oft also themselves give too just cause unto God to say, e Rev. 2. 4. I have somewhat against you. It is in the register of truth recorded, what he had against f Numb. 20. 22. Moses and Aaron, against g 1 Sam. 2. 29. Elie, against h 2 Sam. 12. 9 David, i 1 King 11. 9 Solomon, k 2 Chro. 16. 10 Asa, l— 19 2. jehosaphat, m— 26. 16. Vzziah, n— 32. 25. Hezekiah, and o— 35. 22. josiah. And without all contradiction these were some of the best Governors that ever the Church had. 3. God doth sometimes treasure up the sins of predecessors, and extend his wrath unto succeeding generations. Excellent things are spoken of josiah and his Government; yet at the end of all this dismal doom is added, p 2 King. 23. 26 Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against judah, because of all the provocations that Manasseh had provoked him withal. In our text we see how God treasured up saul's bloody sin till David's time. §. 13. Of punishing predecessors sins in their successor's time. Quest. HOw can it stand with Divine equity and justice that succeeding ages should be punished for the sins of their predecessors? Answ. They are not simply and only judged for their predecessors sins. The sins of predecessors do only aggravate judgements inflicted on successors. True is that of Ezekiel, a Ezek. 18. 14, 17. If a wicked father beget a son that seethe all his father's 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 withal is that of the Law as true, b 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 father's sins: but rather abhor them, and pray that they may not be laid to their charge. These shall not bear their father's iniquity. There are other children which tread in their father's Quomodo Sanctorum merita descendunt ad posteros, sicut David & caelerorum: sic peccatorum flagitia, si liberi, nepotesque similia gesserint, ad posteros perveniunt. Hier. Comment. l. 3. in Hier. 15. steps, and commit like abominations, or at least do not consider their father's sins, to be humbled for them, or to make such satisfaction for them as is meet, and to remove the evil effects of them: but some way or other make themselves accessary thereto: and in that respect are visited for them. As the virtues of predecessors descend to their posterity, as david's and others: so the wickedness of sinners shall fall upon their posterity, if their children, and children's children do the like things. In josiahs' days, c 2 King. 23. 2, etc. though he himself did what lay in him to redress the remainder of his forefather's abominations, yet d jer. 3. 6. 10. the people were not thoroughly reform. e 2 King. 23. 26. That therefore which is noted of Gods remembering Manassehs' abominations in josiahs' days, was not in regard of josiah: for it is said, that f 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 sins of Manasseh, notwithstanding all the care that josiah took for an universal reformation. For God will not accept the intercession of his best Saints, when the wickedness of a sinful nation is full, and in that kind perfected. As for saul's sin, 1. David had not redressed it as he might and should have done. The slaying of the Gibeonites was a public fact, and that against a public agreement, and oath: so as David could not be ignorant thereof. He might therefore, and aught to have enquired of the remnant of the Gibeonites what satisfaction he should make: as he did being put in mind of saul's sin 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 d 2 Sam. 21. 2. Saul sought to slay the Gibeonites in his zeal to the children of Israel and judah. They therefore are justly punished with this famine. 3. saul's sons were a wicked offspring of a wicked stock: and retained their father's evil disposition. For saul's house is styled e— 1. a bloody house. Under his house, his children are comprised. The Lord therefore purposing to root out all his posterity, taketh this just occasion. And by this means David's fact in rooting them out is more justified before all the people: the envy thereof taken from him: and his kingdom the more secured to him and his posterity. In hoc Dei Creatoris clementia demonstratur. Non enim truculeliae est & severitatis, it Turrian tenere usque ad tertiam & quartam generationem: sed signum misericordiae paenam differre peccati, etc. Hier. Comment. lib. 5. in Ezek. 18. Herein therefore the clemency of the Creator is manifested: for it is not a part of severity and cruelty to withhold wrath till the third and fourth generation, but a sign of mercy to defer the punishment of sin. For when he saith, The Lord God, merciful, and gracious, long-suffering, and abundant in goodness, and addeth, visiting the iniquity of the fathers upon the children, and upon the children's children, he showeth that he is of such compassion, that he doth not presently punish, but defers the execution of punishment. §. 14. Of misjudging a profession by outward judgements. IT being so evident that famines befall pious polities, it Audlant qui temerè & incircum spectè loquuntur, & divinant, dicentes quoniam quispia madvenit sames facta. Ecce etiam in adtentu justi fames, etc. 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 jews, while that polity stood? Yet was there no external judgement from which that was not exempted. A Religion may be sound and good, though the Professors thereof (thorough their unworthy walking) pull many judgements upon their own heads: a 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 thereof. There is a better touchstone to try the truth of Religion by, then external events. b 1 Pet. 4. 17. judgement must begin at the house of God. c Pro. 11. 31. The righteous shallbe recompensed in the earth. Shall then that be accounted no Church where judgements are? Or they not righteous, who on earth are recompensed? Well may we judge, that God inflicteth no judgement without a just cause. But a false Religion is not the only cause of judgement. Wherefore neither judge other Churches in their Religion because of famine, plague, or other like judgements befall them: nor think the worse of thine own profession, especially when thou hast evidences of the correspondency thereof to God's Word, for such causes. §. 15. Of duties which judgements under pious Princes require. WOrthy directions are afforded even to pious Governors and their people, by this public judgement which God laid on Israel in David's time. Governors' must therefore 1. Make the best enquiry they can into former times: and take notice of such public crying sins as have been committed, and not expiated either by any public judgement on God's part, or by any public humiliation and satisfaction on people's part. Such sins are treasured up. Vengeance may be executed for them in succeeding times. Successors therefore ought to do what lieth in their power to make an atonement in such cases. 2. Be careful over their people to keep them in good order: That as they themselves profess, affect, and maintain true Religion, so their subjects may subject themselves thereto, and show forth the power thereof. Not common A Principibus non requiruntur opera tantum trita & vulgaria, sed ut sapiant alijs, ut vivant alijs, ut illis praeluccant omni virtutum genere. Martyr. Comment in 2 Sam. 21. 17. and ordinary works only are required of Governors: but that they be wise for others, live for others, and shine out to them in every kind of virtue. Otherwise, the sins of subjects (notwithstanding the piety of their Governors) may pull down public vengeance. As for people under pious Governors, 1. They may not be secure and careless, much less dissolute and licentious, because they have such Governors, as if no judgements could fall on a land in the time of good Governors. God hath many ways to punish such people even in such times: As by inflicting such judgements, as prove greater plagues to the common people, then to their Governors: as this famine was. (For famine for the most part lieth most heavy on the meaner sort:) Or by giving over their Governors to commit such sins as will pull down public judgements: as he gave over David: or by taking away their Governors, as he took away josiah, 2 Sam. 24. 1. 2 King. 23. 26, 29. and then pouring out the vials of his indignation. 2. They must live in obedience to the pious laws that are made by their pious Governors. For continuance of Divine blessing upon a land, there must be like Governors, like Subjects: each worthy of other. Finally, Governors must pray for their subjects: and subjects for their Governors: that thus one may be heard for another, and one keep judgements from another. Otherwise, A famine may be in the days of David. §. 16. Of long continued famine. III. * § 2. A Famine may long continue without intermission. Here was a famine of three years, year after year. a 1 King. 18. 1. Luk. 4. 25. jam. 5. 17. In Eliahs' time a famine continued three years and six months. b Gen. 41. 30.— 45. 6. In Egypt and all the land of Canaan a famine continued seven years together. c 2 King 8. 1, 2. The like was in Israel in Elishaes' time. In the time of the judges a famine continued ten years, as by probable arguments may be conjectured. For, d Ruth 1. 2. Elimelech with Naomi his wife went into Moab to sojourn there by reason of a famine in Israel. e— 6. When Naomi heard that the Lord had visited his people in giving them bread, she arose to go into her own country. But from the first coming of her husband into Moab, to this her returning, she had dwelled f— 4. about ten years in Moab. 1. God suffers famine to lie the longer on men, that the smart of his stroke might be the more sensibly felt: and Why famine is long continued. his judgement not lightly regarded. For they who at first think nothing of famine, supposing that they have store 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 turn their eyes, to lift them to God in heaven. 2. men's continuance in sin many times provoketh the Lord to continue his judgements on them. h 1 King 18. 18 While the Israelites continued in Eliahs' time to worship Baal, the famine continued. But i— 39, 4● so soon as they acknowledged the Lord to be God, rain fell down from heaven abundantly, whereby the famine was removed. 3. It is long, in famine, as in other judgements, before men use to seek after the true cause thereof. But they are ready to lay it on this wrong cause, or that wrong cause. As k 1 King 18. 17 Ahab laid the cause of the famine in his days on Eliah: and l 2 King. 6. 31 jehoram his son on Elisha. And m jer. 44 18. the jews in jeremiahs' time, on the reformation of their idolatry: and n 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 appears to be long ere David took a right course to find out the true cause. Three years had first passed over, But when men have long wearied themselves in searching after false causes, and observe by continuance of famine that they miss 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 return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. §. 17. Of duties by reason of long famine. Much wisdom 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 fear a famine, a 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. 2. When a famine is begun, b See A Plaster for the Plague. on Numb. 16. 46. §. 50, 51. in the beginning thereof humble thyself before God: seek to pacify his wrath betimes. Thus mayst thou at least prevent the extremity of famine: and move God the sooner to remove it. 3. Provide before hand, for a long time. c Gen. 41. 48. joseph sanctus quemadmodum same's in posterum vinceretur provida ordinatione disposuit. Amb. Offic. l 3. c. 6. We have herein a worthy pattern in joseph. 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 enemy might have been forced to raze his siege, before the city were taken. 4. In famine possess thy soul with patience, (Luke 21. 19) Such judgements as use long to continue, require Quamdiu est tempus famis, to lerandum est durandum est, perseverandum est usque in finem. Aug. Enar. in Psal. 32. the more patience. He that by reason of the extremity of a famine said, This evil 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, d 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. four * Sec § 2. Cause's of judgements are to be sought out. a Ios. 7. 13, etc. The advice which God himself gave to joshua, when the Israelites fled before the men of Ai, tends hereunto. So doth this exhortation of the Prophet, b Lam. 3. 40. Let us search and try our ways. It was a usual course with the people of God so to do. c Gen. 25. 22. When Rebekah felt children struggling together in her, she said, Why am I thus? d judg. 20. 23, 27. When the Israelites were twice overthrown by the Benjamites, they both times asked counsel; namely, about that matter. Though Saul were a notorious hypocrite, yet herein he imitated the custom of God's people, e 1 Sam. 14. 38, etc. in searching out the cause of God's displeasure. The frequent expostulations of God's people in time of judgements, add further proof hereto: such as these, f Exo. 5. 22. Wherefore hast thou so evil entreated this people? g— 32. 11. Why doth thy wrath wax hot against thy people? h judg. 21. 3. Why is this come to pass in Israel? i ser. 2. 14. Why is Israel spoiled? The Psalms 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 physicians as are most skilful in searching and finding out the cause of a disease, are most successful in curing the disease. For it is a principle verified by all sciences, Take away the cause, the effect follows. They that well find out the cause of a judgement, willbe careful (if they feel 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 soon 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, men's negligence in searching after the true causes of them: The power, jealousy, and justice of that God (whose mercy moveth him upon removal 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 known? How shall it be known if it be not searched after? Wherefore let all diligence be hereunto given, whensoever we see any evidences of God's wrath: or have any just cause to suspect that it is incensed against us. §. 19 Of Governors' care in public judgements. V * See §. 2. Chief Governors ought to be most solicitous in public judgements. So have been such as have been guided by the Spirit of God: as a Numb. 16. 46 Moses, b Ios. 7. 6. joshuah, c judg. 4. 6. Deborah, d 1 Sam. 7. 5. Samuel, e 2 Chro. 14. 11 Asa, f— 20. 3. jehosaphat, g— 32. 2, etc. Hezekiah, and others. 1. To the charge of chief Governors belong all that are under their government. So as the care not only of their own souls, but also of all their subjects souls lieth on them. They are as shepherds to their flock. Therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say 44. 28. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer I liad. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenophontis dictum, Christ the King of Kings and most supreme Governor over all is styled the chief Shepherd: and other Governors are called Shepherds, both by the Holy Ghost, and also by other authors. For the charge and care of a good shepherd and a good King are much alike. If any thorough their neglect of any warrantable means perish, their blood shallbe required at their hands. 2. Chief Goverours have not only liberty themselves to use such means as are prescribed for removing public judgements; but also power to enjoin and command all under their authority to do what in such cases the Lord requireth. h 2 Chro 34. 32 josiah caused all that were found in jerusalem, and Benjamin to stand to the covenant which he had made with God. 3. They being public persons, their example is a great inducement to others to imitate them. So as their care provoketh many to be careful in using all good means to remove the judgement. 4. They bear God's image, and stand in God's room: in which respect their solicitous care is both more acceptable unto God, and more available for effecting that which they aim at. For on the contrary side, their sins are more heinous Regum ac Principum, & praepositorum scelere, populi plerumque delentur. Hier. Comment. in jer, 15. lib. 3. and more pernicious than the sins of private persons. Insomuch as a whole people is oft destroyed by the wickedness of Governors. 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 thoroughly affected with the public judgements that are from time to time inflicted on their land! That they were careful and conscionable in using the means which in God's Word are sanctified for removing judgements! Then assuredly would public judgements be neither so sierce, nor so long. Let our prayer be to God daily for our governor's, that the Lord would make them especially sensible of public judgements, and conscionable in doing their parts for removing them. So shall God have the honour, they the comfort, we the profit and benefit. Otherwise, if Governors' sin, Quicquid delirant Reges plectuntur Achvi. Hor. Epist. l. 1. Epist. 2. ad Lol. their people are like to feel the smart of it, as in David's time, 2 Sam. 24. 1, etc. §. 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. Unto all which a 1 King. 8 35, etc. the worthy pattern of salomon's prayer made at the dedication of the temple may well be added. b Psal. 10 15. Amos 5. 4. God himself directs us to seek succour of him. c Isa. 8. 19— 55. 6. Zeph. 2. 3. His Prophets do much press as much. d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God, and e Hos. 5. 15. on whom judgements do kindly work. f 2 King. 1. 3. Isa. 9 13.— 30. 1. The contrary, that men should seek of others, rather then of God, is justly and sharply upbraided to them. g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men: Who then but he should be sought unto for removing them but the Lord? No creature can take away that which the Creator sends, but the Creator himself. 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 God's causing famine. THat God sendeth famine upon a land, is most evident by these and other like proofs. 1. God's own testimony. For expressly he saith of himself, a Amos 4 6, 7. I have given you cleanness of teeth in all your cities, and want of bread in all your places, etc. 2. b Deut. 28. 23, 38. God's threatenings of this judgement. The things which God threatneth come from God. 3. c Gen. 41. 16, etc. 1 King. 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine, by such as were endued with the spirit of God. For God reveals to such what he intends to do. And upon such revelations men of God have foretold famines. 4. d Deu. 11. 14, 15 Psal. 145. 16. The plenty which cometh 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 sustain us? And whence cometh that want, but from God's withholding and not giving such things? 5. The causes of famine; e See § 6. Deut. 11. 16, 17 1 King. 8. 36. Psal. 107. 34. which are sins against God. Sins against God provoke God's wrath. God's wrath incensed inflicteth judgements. f See § 3. Among other judgements which are effects of God's wrath, famine is one of the principal. Famine therefore must needs come from God. 6. The means 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. g Psal. 119. 91. All are his servants. That this may more evidently appear, I will instance it in such particular means as are registered in Scripture, and there noted to be ordered by God. §. 22. Of the means of famine ordered by God. Means of famine are such as these. 1. The heavens withholding rain. For the earth is dry of its own nature: being dry it can yield no fruit. The ordinary means of watering and moistening it, is rain from heaven. Where that is withheld, the earth waxeth dry and barren: and living creatures want that sustenance which should maintain their life. But it is God that causeth the heavens to withhold rain. a Lev. 26. 19 I (saith the Lord) I will make your heaven as iron, and your earth as brass. Iron can not dissolve into water, nor brass yield out fruit. The meaning than is, that heaven over them should yield no rain, nor the earth under them, fruit. More plainly saith the Lord in other places, b Isay 5. 6. I will command the clouds that they rain no rain upon it. c Amos 4. 7. I have withheld the rain from you. I caused it to rain upon one city, and caused it not to rain upon another city. As an evidence hereof, d jam. 5. 17. 1 King. 17. 1. Elias prayed earnestly that it might not rain: and it reigned not on the earth by the space of three years and six months. 2. The heavens showering down rain in such unusual 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 judea was under an hot climate: so as oft they wanted rain, but seldom had too much. Our Northern, cold Regions of the world are most punished with overmuch rain: 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 e Gen. 7. 11, 12. general deluge: and by that extraordinary instance of f 1 Sam, 12, 17. thunder and rain, that at samuel's prayer fell in a day of wheat-haruest. This phrase, g Pro. 28. 3. A sweeping rain which leaveth no food, sheweth that of old there was such immoderate rain as caused famine. And this speech of the Lord himself, h Ezek. 38. 22. I will rain an overflowing rain, and great hailstones, showeth, that God ordereth immoderate rain. 3. Barrenness of the earth. For i Psal. 104. 14. God bringeth forth food out of the earth. And for their sustenance, k 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. l Psal. 107. 34. He turneth a fruitful land into barrenness. In this respect it is said, m 1 Cor. 3. 7. Neither he that planteth is any thing, nor he that watereth: but God that giveth the increase. 4. Very sharp winters, extraordinary frosts, snow, hail, blasting, mildew, rotting of seed under the clods, and such like means as destroy corn and other fruits, before they come to maturity for man's use. These are expressly noted to n 1 King 8 37 jocl 1. 17. cause famine, and to be o Amos 4. 9 ordered by God. 5. p Psal. 105. 34. Nah. 3. 15. Locusts, grasshoppers, cater-pillars, cankerworms, palmer-wormes, and other like hurtful creatures which oft by their innumerable multitudes eat up all the grass, corn, herbs, and fruits of the earth whereby men and beasts are nourished: and so q joel 1. 4. cause famine. These God calleth his r— 2. 25. great army. They are therefore at his command, disposed by him. 6. Enemies. These oft bring great famines: and that by s judg. 6. 4. destroying the increase of the earth, and all manner of cattles, and leaving no sustenance: For they kill, and burn, and spoil all that they can, when they enter into others lands. Yea and by blocking up people within narrow compasses: girding and besieging their towns and cities, so as they can not go abroad to use any means for supply of their wants. The forest famine's that ever were, have been caused this way. t 2 King. 6. 25. Enemies long besieging a place, force the enclosed to eat the flesh of asses, the dung of doves, and any thing that they can chew or swallow. Yea, it forceth them u Deut 28. 53. 2 King. 6. 29. to eat their own children. Now enemies which so afflict others, are God's x Isa. 10. 5. 15. rod, staff, axe, saw, y jer. 50. 23. hammer, z Isa 34 5, 6. jer. 12. 12. sword, * jer. 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 departed from their callings, and means of maintaining themselves, and providing for others. Whence follows penury and famine. We a 1 King. 8. 27. Ezek. 7. 15. jer. 24 10. oft in Scripture read of plague and famine joined together. For the one is a cause of the other. Famine breedeth pestilence: and pestilence causeth famine. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis utranque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficeit. Vide supr §. 4. distinct. 10. The ancient Grecians do set them out by words very like, which come from the same root. 8. Perishing of grain, 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 engrossers of corn, and other commodities, do heap up, for their own private gain, all the provision they can get: which being so heaped together, by heat, or moisture, or some such other means, mustieth, putrefieth, and is made unfit for use: or by mice, rats, and other vermin is consumed: or by fire devouted: or some other way destroyed: whence followeth famine. That such courses of engrossing commodities have of old been used, is evident by this proverb, c Prov. 11. 26. He that withdraweth corn the people shall curse him. That God hath an hand in the spoil of such treasures is evident by d Nah. 2. 9 Gods threatening to spoil, where there is no end of store. 9 Deficiency of virtue in such means as men have. This is comprised under this phrase of e Lev. 26. 26. Psal. 105. 16. breaking the staff of bread: and f 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 himself, hath a staff to lean upon, and thereby is supported: or from a rent which is held up by the staff in the midst of it: if ye break, or take away that staff or stay, down will the old man, or the tent fall. This staff of bread, and stay of water, is that virtue which by the Divine providence is in them of nourishing such as eat 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. Higher in Esay 3. Vis & vigour panis & aquae. Calvin in Isay 3. 1. Fulcimentum. Vatab. bread and water. Take away this virtue from bread and water, they are as if they were not: of no use, of no benefit. Now it is God only that gives, or takes away this staff: and in that respect causeth famine. As in these, so in all other means of famine the Lord hath an overruling providence: so as these secondary causes give witness 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 seek of God? ᵃ The means of old used, are now no more of use. Answ. In general, God requireth no other means of seeking him, than what he himself hath ordained. In particular, we have as sure and certain a means for enquiring of God, as ever the Church had: which is his written Word. This meaneth he who saith, We have a more sure word, (2 Pet. 1. 19) And he who long before that said, To Habent ubi quae rerent Christum. Habent, inquit, Moysen & Eliam, id est, Legem & Prophetas Christum praedicantes: secundum quod & alibi apertè, Scrutamini Scripturas, in quibus salutem speratis. Illae enim de me loquuntur. Hic erit. Quaeri. e & invenietis. Tertul. de Prescript. Haeret. the law and to the testimony, If any speak 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 inquire of the Lord, made his counsellor, his lamp and light, Psal. 119. 24, 105. This oracle of God first declareth the causes of famine: whereof before. § 6. If hereunto we impartially bring the testimony of our own conscience, we may soon find what causes hereof are in ourselves: and how fare 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 public causes of the judgements which God inflicteth. 2. This oracle showeth 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 God's 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 therefore be the general use and close of all, that in famine and other like judgements we do as David is here noted to do, inquire of the Lord: inquire of him in and by his word: and withal, 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 entreated for the land. 2 Sam 21. 14. §. 24. Of the extremity of famine in the last siege of jerusalem. BEcause reference is often made to the history of Flavius josephus of the wars of the jews concerning the extremity of famine in the last siege at jerusalem, by the Romans in the days of Vespasian the Emperor, I think it meet in the end of this Treatise distinctly to relate the said history so fare as it concerneth the famine. The famine of the City, and the desperation of the joseph de Bello jud. lib. 6 cap. 11. Houses broken up and searched for corn. thiefs both increased alike, every day more and more; so that now there was no more corn found. Wherefore the seditious persons broke into the houses, and searched every corner for to find corn; and if after their search they found any, than they did beat the owners for denying it at the first; and if they found none, they tortured the householders, 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 else 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 slain, who esteemed it no offence to kill them, who would shortly after die, though they were left alive. Many, both rich, and poor, secretly exchanged all that they had for one bushel of corn, and All exchanged for bread. presently shutting themselves in the secretest room of their houses, some of them did eat the corn as it was unground: others made bread thereof, as necessity and fear required. No man in the whole city sat down to eat his meat on a table, but greedily taking it, not boiled from the fire, they (even raw as it was) did ear it. Most miserable was this manner of living, and a spectacle which none without tears was able to behold; for the strongest still got the most, and the weakest bewailed their misery: for now famine was the greatest calamity they endured. And nothing doth arm men more than shame: for during this famine no reverence Food snatched out of one another's mouths. was had towards any man: for wives took the meat even out of their husband's mouths, and children from their parents, and mothers even from their infants, which was the most lamentable thing of all. No body had now any compassion, neither did they spare their dearest infants, but suffered them to perish even in their arms, taking from them the very drops of life. Yet could they not eat 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 door shut, presently hereupon they conjectured that they in the house were eating meat, and forthwith breaking down the doors, they came in; and taking them by the throat, they took the meat out of their mouths already chewed, and ready to be swallowed down. The old men were driven away, and not permitted to keep and defend Cruelty used to get food. their food from being taken from them: the women were drawn up and down by the hair of the head, for that they hide between their hands some part of their meat, and would not forgo it. No pity was now remaining, neither to old age, nor infancy, but they took young babes eating, their mouth full of meat, and not permitting it to be taken out of their mouths, and threw them against the ground. Now if any one had prevented these thiefs, and eaten their meat before they could come at them, than they were more cruel; and the other so much more tyrannously handled, as having committed some greater offence against them. They also devised most barbarous and cruel torments to extort food from others: for they thrust sticks or such like into the cavity of men's yards, and sharp thorny rods into their fundaments: and it is abominable to hear what the people endured to make them confess one loaf of bread, or one handful of corn which they had hidden. The restraint of liberty to pass in and out of the City Ibid. cap. 14. took from the jews all hope of safety, and the famine now increasing, consumed whole households 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 men's shadows, walked in the market place, and fell down dead where it happened. 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 uncertain what should betide themselves. And many endeavouring to bury others, fell down 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 tears beheld those, who being dead, were now at rest before them. There was no noise heard within the City, and the still night found all full of dead bodies: and which was most miserable of all, the thiefs at night came and took away that which covered the dead body's nakedness, and went laughing away, and in their bodies they proved their swords, and upon pleasure only thrust many through yet breathing. Yet if any have desired them to kill him, or to lend him a sword to kill himself, that so he might escape Death desired by the famished. the famine, they denied him. What need I recount every particular misery? Mannaeus the son of Lazarus flying to Titus out of the gate, Ibid. cap. 6. that was committed unto his custody, and yielding himself unto him, recounted unto Titus, that from the time that the Romans army was placed near the City, from the foureteenth day of April, unto the first of july, were carried out Multitude die of famine. of that gate he kept, a hundred, fifteen thousand, and fourscore 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 burial, to cast them out of the City, and there let them lie. And certain noble men flying unto Titus after him, reported that there were dead in all the City six hundred thousand poor 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 bury them, that then they gathered their bodies together in the greatest houses adjoining, and there shut them up. And that a bushel of corn was sold for a talon, which is six hundred crowns: 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 sinks and privies to find old dung of oxen to eat; Dung eaten. and so the dung that was loathsome to behold, was their meat. An infinite multitude perished within the City thorough Ibid lib. 7. cap. 7, 8. Food violently snatched away famine, so that they could not be numbered: for in every place where any show or sign of food was, presently arose a battle, and the dearest friends of all now fought one with another, to take the food from other poor souls, neither did they believe them that were now a dying for famine, but the thiefs searched them, whom they saw yielding 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 meat, and fell against the doors like drunken men, searching the selfsame houses twice or thrice together in desperation, and for very penury they eat 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 brief, they did eat their girdles and shoes, and the skins that covered their shields, so that a little of old hay was sold for four Attiques. But what need is it to show the sharpness of this famine by things that want life? I will recount an act never heard of, neither amongst the Greeks, nor any other barbarous people, horrible to be rehearsed, and incredible, so that I would willingly omit this calamity, lest posterity should think I lie, had I not many witnesses hereof, and perhaps should incur reprehension, not fully recounting all accidents of them that are dead. A certain woman named Mary, dwelling beyond jordane, A mother kills and eats her own child. the daughter of Eleazar of the town of Vitezokia, which signifieth the house of Hyssop, descended of noble and rich parentage, flying with the rest unto jerusalem, was 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 thiefs daily came into her house, and took 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 meat, but now could she get no more, and famine invaded her with rage and anger more than danger. Wherefore by rage and necessity she was compelled to do that which nature abhorred, and taking her son unto whom she then gave suck, O miserable child (quoth she) in war, famine, and sedition, for which of these shall I keep thee? If thou continue amongst the Romans, thou shalt be made a slave, yet famine will prevent bondage; or else sedition worse than them both. Be therefore meat for me, a terror unto the seditious, a tragical story to be spoken of by posterity, and that which is only yet heard of amongst the calamities of the jews. Having thus spoken, she slew her son, and did seethe the one half of him, and did eat it, the rest she reserved covered. Presently came the seditious, smelling the sent of that execrable meat, threatening 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 son which she had left uneaten; at which sight they trembled, and a horror fell upon them. But the woman said, this is truly my son, and my doing, eat you of it, for I myself have eaten thereof. Be not more effeminate than a woman, nor more merciful than a mother. If Religion make you refuse this my sacrifice, I have already eaten of it, and will eat the rest. Then the seditious departed, hereat only trembling, and scarcely permitting this meat to the mother. Presently the report of this heinous crime was bruited all about the City, and every man having before his eyes this excerable fact, trembled as though himself 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. hastened their own deaths, and he was accounted happy that died before he felt this famine. This history of a mother's 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 God's hand. TO the forementioned extremity of famine caused in jerusalem, by reason of enemies blocking them up, it will not be unseasonable to add a relation, out of our Ecclesiastical histories of extreme famine where were no enemies: that we who perhaps do (by reason of our long continued peace) think ourselves secure enough from fear of enemies, may notwithstanding fear 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 domains 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 pieces, fell at length into the miserable peril of extreme poverty: others gnawing the small shredded tops of green grass, and withal confusedly feeding on certain venomous herbs, used them for food, whereby Unwholesome things eaten. Noble women forced to beg. the healthy constitution of the body was perished and turned to poison. Divers noble women throughout the cities, driven to extreme need and necessity, went a begging into the country, showing forth by their reverend countenance and more gorgeous apparel, an example of that ancient and free manner of feeding: Certain 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 down flat in the midst of the streets, grovelling upon the ground, with their faces upward, and stretched out arms, making humble supplication that some one would reach them a little piece of bread: and thus lying in extremity, ready to yield up the ghost, cried out that they were hungry, Cries of the starved. being only able to utter these words. Others which seemed to be of the wealthier sort, amazed at the multitude of beggars, after they had distributed infinitely, they put on an unmerciful Famine makes unmerciful. and sturdy mind, fearing lest 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 carcases lay many days unburied, and cast along, which yielded a miserable spectacle to the beholders. Yea many became food unto dogs, for which cause chief Men food for dogs. such as lived, turned themselves to kill dogs, fearing lest they should become mad, and turn themselves to tear in pieces and devour men. And no less truly did the plague Plague kills such as are kept from famine. spoil every house and age but specially devouring them whom famine through want of food could not destroy. Therefore the rich, the Princes, the Precedents, and many of the Magistrates, as fit people for a pestilent disease (because they were not pinched with penury) suffered a sharp and most swift death. All sounded of lamentation, throughout every narrow lane, the market places and streets. There was nothing to be seen but weeping, together with their wont pipes, and the rest of Minstress noise. Death after this (waging battle 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 add such as have happened in England: that thereby we may the better discern what we in this our own country are subject unto. In King William the conquerors days there was such a Stow in his general Chron of Engl. In the 5. year of W. Conq. 1069. dearth thorough all England, especially thorough Northumberland, and the country's next adjoining, that men were fain to eat horseflesh, cats, dogs, and man's flesh. For all the land that lay betwixt Durham and York lay waste without Inhabitants, and people to till the ground for the space of nine years, except only the territory of Beverlake. In King Henry the thirds reign was a great dearth and pestilence: so that many poor folks died for want of victuals: Ibid. H. 3. 18. 1234. Vermine in corn hoarded up in time of dearth. and the rich men were stricken with covetousness, that they would not relieve them. Amongst these is to be noted Walter Grey, Archbishop of York, whose corn being five years old, doubting the same to be destroyed by vermin, he commanded to deliver it to the husbandmen that dwelled in his manors, upon condition to pay as much new corn after harvest; and would give none to the poor for God's sake. But when men came to a great stack of corn nigh to the town of Ripon belonging to the said Archbishop, there appeared in the sheaves all over the heads of worms, serpents, and toads. And the Bailiffs were forced to build an high wall round about the corn, and then to set it on fire, lest the venomous worms should have gone out and poisoned the corn in other places. In King Edward the second his days a great dearth increased Ibid. Edw. 2. 9 1315. Dearth thorough abundance of rain in harvest. Horses, dogs, children, men eaten. through the abundance of rain that fell in harvest, so that a quarter of wheat was sold before Midsummer for 30 shillings, and after, for 40 shillings. An high rate in those days. The beasts and cattles also, by the corrupt grass whereof they fed, died: whereby it came to pass, that the eating of flesh was suspected of all men. For flesh of beast not corrupted was hard to find. Horseflesh was counted great delicates. The poor stole fat dogs to eat. Some (as it was said) compelled thorough famine in hid places, did eat the flesh of their own children: and some stole others which they devoured. Thiefs that were in prison did pluck in pieces those that were newly brought amongst them, and greedily devoured them half alive. When Henry 6. reigned, scarcity and dearness of corn Ibid. H. 6. 18. 1440. forced men to eat beans, pease, and barley, more than in an hundred years before. Bread-corne was so scarce in England, that poor people made them bread of Fern-roots, In the time of King Henry the eight there fell such rain in November and December, as thereof ensued great floods, Ibid. H. 8. 18. 1527. Famine caused by much rain. which destroyed cornfields, pastures, and beasts. Then was it dry till the 12 of April: and from that time it reigned every day and night till the third of june, whereby corn failed sore in the year following. Again 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 precedent for Princes. default thereof, The King of his goodness sent to the City of his own provision 600. quarters, or else for one week there had been little bread. The bread-carts coming 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 King's times might be added, but these are sufficient. §. 27. Of uses to be made of the terribleness of famine. BY the forementioned instances of famines in this our and, it is manifested what may befall us: how patiented the Lord is toward us: what cause we have to fear God, and to take heed how we provoke him to inflict even this judgement, which may prove very fearful, as hath been proved: and finally, how it standeth us in hand, when there is cause to fear a famine, or when a famine is begun, to search out the causes thereof, to confess before God our sins, to turn from them, humbly, hearty, earnestly, extraordinarily, with weeping, fasting, and prayers to supplicate mercy of the Divine Majesty. We have a late evidence of the efficacy of such means used. For in the year 1626. it reigned all the spring, and all the summer day after day for the most part, until the second of August, on which day by public Proclamation a Fast was solomnly kept throughout the whole Realm of England, and Principality of Wales, as it had by the same Proclamation been solemnised in the Cities of London and Westminster and places adjacent, on the fift day of july before. On the said second of August the sky cleared, and rain was restrained, till all the harvest was ended: Which proved a most plentiful Harvest. Thus the famine threatened and much feared was withheld. So as God's ordinances duly and rightly used are now as effectual as ever they were. FINIS. An Alphabetical Index of the special Points of this Treatise of Famine. A ABundance exhausted by famine. 135 Accessaries to sin. 149 Acknowledge plenty to come from God. 138 B BAnishment of men's selves caused by famine. 136 Barrenness of earth causeth famine. 159 Bread bought at high rates. 165 C CAterpillars cause famine. 159 Charity to poor. 139. 144 Children how punished for father's sins. 148. 149 Child by own mother eaten. 167 Clemency defers judgements. 150 Cold excessive causeth famine. 159 Confession of sin. 143 Conversion from sin. 143 Corn violently taken away. 166 Corn at an high rate. 166 Corn hoarded up eaten by vermin. 170 Cries of the starved. 169 Cruelty to strangers. 140 Cruelty occasioned by famine. 164 D DAies how taken. 131 David what it signifieth. 132 David punished for saul's sin. 149 Dearth. See Famine. Death desired in famine. 165 Death by famine miserable. 137 Decay of grain and other food causeth famine. 160 Deferring judgement a part of clemency. 150 Diseases from famine. 137 Desperatenes caused by famine. 136 Dogs eaten by men. 170 Dogs eat men. 169 Drunkenness causeth famine. 140 Dung eaten in famine. 136. 166 E Enemy's cause famine. 160 England's fearful famines. 170 Inquire after God how we may. 132 Enquirie to be made of God in and by his Word. 161 Extremity of famine by sieges. 163 Extremity of famine other ways. 168 F FAith in God's promises. 144 FAMINE. Famine in David's time, when. 130 Famine a judgement. 134 Famines effects. 135 Famine how prevented. 138 Famine by what sins caused. 139 Famine how moderated. 141 Famine how removed. 143 Promises for succour in Famine. 145 Famine removed: and persons therein succoured. 146 Famine in pious polities. 147 Famine long continued, and why. 152 Famine long continued, what duties it requireth. 153 Famines causes to be searched out. 153. 154 Famine caused by God. 157 Famines means what they be. 158. 159. 160 Famines means ordered by God. Ibid. Famine makes unmerciful. 169 Famine causeth cruelty. 164 Famines extremities. 163. 168 Famine forceth to eat any thing. 168. 170 Famines fearful in England. 170 Famine caused by much rain. 171 Famine fearful by siege. 163 Famine what uses it teacheth. 171 Fasts frequent in famine. 142 Father's sins how punished in their children. 148. 149 Flesh of men's own selves eaten by famine. 137 Food of any thing made by famine. 136 Food bought with dearest things. 168 Food snatched out of others mouths. 164. 166 Food made of unwholesome things. 168 Frost overmuch causeth famine. 159 G GLory of God to be aimed at in the use of all things. 138 Gluttony causeth famine. 140 GOD. God how enquired after. 132 God able and ready to help in extremity. 146 God to be sought unto for removing judgements. 157 God causeth famine. 157 God ordereth means of famine. 158 God to be enquired in and by his Word. 161 GOVERNORS'. Governors though good may have famine in their days. 147 Causes of judgements under good Governors. 147 Duties which judgements under good Governors require. 151 Governors care in public judgements. 151. 153 Governors as shepherds. 156 Governors power to command others. 156 Governors examples. 156 Governors to be prayed for. 152. 156. 157 Governors piety must not make people secure. 151. 152 Grasshoppers cause famine. 159 H Heard heartedness caused by famine. 136 Houses broken up for corn. 163 Humiliation for sin. 143 I IMpious subjects cause judgements in the time of pious Princes. 147 Inhumanity from famine. 137 Injustice caused by famine. 136 Ingratitude causeth famine. 140 Insensibleness of others misery. 140 JUDGEMENTS. judgements continued by sins continuance. 153 judgements under good Governors. 147 Causes thereof. 147 judgements no rule to judge a profession by. 150 judgements under pious Governors, what duties they require. 151 judgements causes to be searched out. 151. 154 judgements causes found out a means to remove judgements. 155 For removing judgements God to be sought to. 157 judgements deferred thorough clemency. 150 L LEather eaten in famine. 136. 166 Locusts cause famine. 159 M MAgistrates. See Governors. Magistrates care in famine. 142 Manassehs' sins punished in josias time. 149 Ministers vain soothing. 141 Mother eats her own child. 167 Multitudes die of famine. 165 N NOble women by famine made beggars. 169 O OBedience to pious Governors. 152 P PAtience in famine. 154 Pious polities and Princes not exempted from judgements. 147 Pious Princes oft provoke Godswrath. 148 Plagues arise from famine. 137 Plagues cause famine. 160 Plague kills such as kept from famine. 169 Plenty how procured. 138 Plenty from God. 138. 139. 158 Predecessors sins punished in their successors. 148. 149 Prodigality procureth famine. 140 Profession mis-judged by outward judgements. 150 Promises for succour in famine. 145 Examples of accomplishing such Promises. 146 Provide against a dear year. 139. 141. 154 R RAine wanting causeth famine. 158 Rain overmuch causeth also famine. 159 S saul's sin why punished in David's time. 149 Secondary causes ordered by God. 158 Sieges cause great famine. 163 Sins which cause famine. 139 Sin continued cause of continuing judgement. 153 Staff of bread. 161 Starveds cries. 169 Strangers not to be ill handled. 140 Subjects must pray for their Governors. 152. 156. 157 Subjects obedience. 152 subjects impiety brings judgement in the time of pious Princes. 147 Successors punished for predecessors sins. 148. 149 Superstitious attributing plenty to false authors. 139 Supplication in famine. 144 V Vermin consume corn hoarded up. 170 W WAnt of rain a means of famine. 158 159 Winters over sharp cause famine. 159 Word of God the means to inquire of him. 161 Word of God rejected causeth famine. 140. 141 FINIS. THE CHURCH'S CONQUEST over the SWORD: Set out on EXOD. Chap. XVII. Verse VIII, etc. to the end. Hereunto is added, THE EXTENT OF GOD'S PROVIDENCE: On MAT. Chap. X. Verse. XXIX, XXX, XXXI, Occasioned by a Downfall of Papists. AND, THE DIGNITY OF CHIVALRY: Raised out of II. CHRON. VIII. IX. By WILLIAM GOUGE. LONDON, Printed by George Miller for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1631. TO THE RIGHT HONOURABLE, ROBERT, Lord RICH, Baron of LEEZ, and Earl of WARWICK. AND, TO THE RIGHT Honourable, the Countess of WARWICK, His most worthy Consort. All Honour that may make to their true Happiness. Right Honourable, THE Divine Providence (whereby all things are wisely ordered) hath by a most sacred, near, firm, and inviolable band knit you two together, and made you one. Most meet it is therefore that the like honour be done, and the like respect testified to the one as to the other: especially where there is just cause of an answerable respect: as the Author of this Treatise here dedicated to your Honours, hath for the dedication thereof to you both. For, SIR, THis Treatise treateth of War. Your Lordship is known to be a Man of War. It setteth out joshua, a General of an undaunted spirit. Your spirit hath been proved to be such an one. It showeth how Moses, when he tarried at home, was very solicitous for his countrymen in the field. And is not such your care? Upon mention made of Moses, there cometh to my mind this great commendation (He is faithful in all my house) given to him by God himself. Faithful he was in his own observation of all God's ordinances which belonged to him. Who of so eminent a place, more eminent than your Honour herein? Faithful he was also in deputing to the Lords service men fit for their function. The abundance of able and faitDhfull Ministers in Essex, and other places where the Patronage of Church-livings appertaineth to y Honour, is the seaie of your Faithfulness in this respect. The greater is the glory of this kind of piety, because therein you do patrissare, tread in the steps of your worthy Father of blessed memory. What infant could not be copious in setting out the dignity of this piety, whereby God is so much honoured, his Church edified, many distressed consciences comforted, and millions of souls saved. There is yet further a more particular bond of relation which bindeth me in person and pains to yield all homage unto y Honour, that is, the small inheritance I hold within your Lordship's Royalty at Hadly in Essex. Hereto I might add the benefit of your Predecessors charity on the Free-school at Felsted in Essex, where I was trained up three years together: and the continual favours which from your youth you have showed to me, yourself as well as I being trained up at Eaton, and thence coming to Cambridge. MADAM, THere are in this Treatise many points concerning Devotion: not unfit for a devout Lady: such an elect Lady as S. john dedicated his Second Epistle unto: a Lady whom all that knew the truth loved in the truth, and for the truth's sake: a Lady whose children walked in the truth: an evidence that the Lady who loved the truth herself, was careful to communicate that to her beloved children, which she had found to be sweet and comfortable to her own soul. And this for the Mother's honour doth the Apostle there mention. I that have long known your Honour (even from the childhood of your now well grown daughters, two worthy Ladies, and been acquainted, as with your religious care in their good education, so with your own pious course of life, wherein I make no question but that still you continue) could not omit so fair an opportunity of testifying that duty which I own you. Hereby that which is made public for the view of all, is in special dedicated to your Honour, that having a particular interest therein, you may be more diligent in perusing it. The principal points herein handled, which may best whet on your pious devotion, concern Prayer, the Manner of performing that Heavenly duty, the Power and Efficacy thereof, when it is made in faith, and the benefit of persevering therein, at least so long as just occasion giveth occasion of persisting without fainting. These and other like points are handled in this Treatise, which may be (as I suppose) useful to your devout mind. By these and many other enducements hath he been emboldened to tender this small evidence of much respect to your Honours, who, as he humbly craveth a gracious acceptance, so he faithfully promiseth to continue at the Throne of Grace Your Honour's Solicitor, WILLIAM GOUGE. TO THE TRULY NOBLE, AND MOST WORTHY OF ALL HONOUR, SIR NATHANAEL rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. SIR, YOur own Worth, The public good Service which you have done to this State, The true Zeal which to the Honour of God, and Good of his Church you have on all occasions manifested, do all challenge all the honour that can be done to a man of such desert. The ancient acquaintance which hath been even from your childhood betwixt you and me, The entire familiarity that was betwixt us while we were Students in Cambridge, The Continuance thereof by mutual Latin Letters about Scholastical disputes, (Bono enim literarum eadem ferè absentes, quae si coram essemus consequimur) when we Cic Epist. Famil. were parted, And finally, the many favours which in this time of acquaintance you have showed me, do, in special require of me all grateful remembrance. For, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore having here an opportunity of giving public testimony of the high esteem I have of you, and of the reverend respect I bear to you, I do most willingly take it. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoc. in Ait. It was the commendation of the golden age, that a friend would testify all the respect he could to his friend. True it is, that in regard of your noble birth, your eminent dignity, your excellent endowments, there is betwixt us (to use the d Arist. Ethic. Lib. 5. Philosopher's phrase) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But yet (as another e Plate lib. de Leg 6. Philosopher saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His Aphorism may fitly be applied to friends, who though in sundry respects they be unequal, yet unequal things to them become equal. To this tends that which Saint Hier. Comment. in Mic 7 Hierom hath taken from the Orator, Amicitia pares aut accipit, aut facit. In confidence of your true friendly mind to me, I have made bold to testify mine to you, and that by prefixing your noble name before this Sermon of The Extent of God's Providence. In regard of the smallness of it, it is indeed but as a little Pamphlet, and (as here published) but an Appendix to a larger Treatise; Yet a Treatise dedicated to your right honourable Kinsman, the Earl of Warwick: and in that respect I suppose it may be the better taken. The manner of setting out that divine matter of God's Providence, is according to my accustomed manner, very plain. But I remember a Proverbial speech in use among the jews, noted by Drusius that great Hebrician, to be joh Drus Sent, vet. Sapient. among the Aphorisms of loses the son of judas (which, I am persuaded, you also have read) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne respice cantha rum, sed id quod in co est. The occasion of this Sermon (which was a Downfall of Papists too audaciously gathered together to hear a jesuited Priest preach) is remarkable. The like (I suppose) hath not in our days been heard of. Remembrances of divine judgements are useful to God's Church as well as Memorials of his Mercies. To this purpose that Adage which the forementioned Drusius attributeth to Simeon the son of Gamaliel, joh Drusloc. citat. is not impertinent. It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundus consistit per veritatem, per judicium, & per pacem. I suppose he under standeth by judgement, as men's just and equal dealing one with another, so likewise God's just dealing with children of men, both in rewarding the pious and righteous, and also in revenging the impious and unrighteous. Read, judge, Favour Vesterrimum, Veterrimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, WILLIAM GOUGE. A Table of the Principal Points handled in The Church's Conquest, In the Extent of God's Providence, and in the Dignity of Chivalry. §. 1. OF the Resolution of the History. 177 §. 2. Of Amaleks' malice against Israel. 182 §. 3. Of invetered hatred. 185 §. 4. Of undue beginning war. 188 §. 5. Of the title Israel. 191 §. 6. Of the Church's assaults in this world. 192 §. 7. Of Amaleks' inhumanity. 195 §. 8. Of base advantages which malicious enemies take. 197 §. 9 Of the interpretation and observations of Moses his charge to joshua. 200 §. 10. Of Prince's protecting their people. 203 §. 11. Of preparing to great exploits. 205 §. 12. Of keeping out enemies. 206 §. 13. Of the lawfulness of war. 209 §. 14. Of the lawfulness of war under the New Testament. 210 §. 15. Of other objections against the lawfulness of war answered. 212 §. 16. Of warring with Christians. 213 §. 17. Of the necessity and benefit of war. 214 §. 18. Of just wars. 214 §. 19 Of soldier's encouragement in just war. 217 §. 20. Of opposing violence to violence. 218 §. 21. Of using means. 219 §. 22. Of the gestures of prayer. 221 §. 23. Of standing in prayer. 224 §. 24. Of the time and place of Moses his prayer. 225 §. 25. Of the Rod which Moses used. 226 §. 26. Of the Resolution and observations of the latter part of the ninth Verse. 229 §. 27. Of joining prayer with other means. 230 §. 28. Of their care who tarry at home to pray for them that go to war. 232 §. 29. Of manifesting our inward desire by our outward gesture. 233 §. 30. Of seeking help of God in time. 235 §. 31. Of praying in any place. 237 §. 32. Of taking good notice of that for which we pray. 238 §. 33. Of strengthening faith by God's former works. 240 §. 34. Of the benefit of a persuasion of others prayers. 243 §. 35. Of joshuahs' obedience. 245 §. 36. Of yielding obedience to Governors. 245 §. 37. Of going to war upon command. 247 §. 38. Of the meaning, method, and doctrines of the tenth verse. 249 §. 39 Of assisting one another in extraordinary prayer. 252 §. 40. Of Magistrates and Ministers care to seek help of God in public need. 253 §. 41. Of performing the promises which we make of praying for others. 254 §. 42. Of the interpretation and resolution of the 11. verse. 256 §. 43. Of the power of faithful prayer. 258 §. 44. Of continuing to pray. 263 §. 45. Of fainting in prayer. 265 §. 46. Of prejudice of failing in prayer. 266 §. 47. Of the uncertainty of war. 268 §. 48. Of the interpretation and resolution of the 12. Verse. 272 §. 49. Of considering others weakness. 275 §. 50. Of supporting others weakness. 276 §. 51. Of that dispensation which is yielded to man in divine matters. 280 §. 52. Of bearing one another's burden. 282 §. 53. Of Union of spirits. 283 §. 54. Of that stability which the weak may receive by others supportance. 284 §. 55. Of the meaning and doctrines of the 13. Verse. 286 §. 56. Of attributing success in war to Generals. 287 §. 57 Of the success of war well waged. 28 §. 58. Of the overthrow of such as begin war. 291 §. 59 Of the punishment of accessaries. 292 §. 60. Of the lawfulness of shedding blood in war. 292 §. 61. Of the meaning, method, and matter of the 14. Verse. 297 §. 62. Of God's causing Records. 301 §. 63. Of man's ministry in writing divine records. 302 §. 64. Of registering matters of moment. 303 §. 65. Of sake keeping public records. 303 §. 66. Of memorial of judgements. 304 §. 67. Of rehearsing matters of moment. 305 §. 68 Of Governors' observation of God's former dealing. 308 §. 69. Of God's avenging. 309 §. 70. Of God's vengeance extending to man's utter ruin. 310 §. 71. Of God's revenge in every place. 312 §. 72. Of the interpretation of the 15. Verse. 313 §. Of jehovah. 315 §. 73. Of the Resolution and Instructions of the 15. Verse. 322 §. 74. Of the care which Governors must have of public piety. 323 §. 75. Of giving public praise for public deliverances. 325 §. 76. Of memorial of God's mercies. 326 §. 77. Of ascribing the glory of deliverances to God. 327. §. 78. Of the mind and method of the 16. Verse. 329 §. 79. Of remembering Gods inalterable resolution. 332 §. 80. Of God's swearing vengeance. 333 §. 81. Of God's undertaking his Church's quarrels. 337 §. 82. Of man's implacableness making God implacable. 338 §. 83. Of wars desolations. 339 §. 84. Of the continuance of God's vengeance. 340 §. 85. Of the evils of war. 342 §. 86. Of the better part put to the worst in war. 346 §. 87. Of the good of war notwithstanding the evils thereof. 347 §. 88 Of war the sorest of God's judgements. 348 §. 89. Of delighting in war. 350 §. 90. Of Christians backwardness to war. 350 §. 91. Of circumspection in waging war. 351 §. 92. Of war kept out of a land. 352 §. 93. Of England's deliverances since Q. Elizabeth began her Reign. 353 §. 94. Of God's Providence to England in King james his time. 359 §. 95. Of England's troubles from the Conquest to Q. Elizabeth. 361 §. 96. Of peace. The benefits and excellencies thereof. 367 A Table of the principal Points handled in The Extent of God's Providence. §. 1. OF the meaning of the Text. 373 §. 2. Of the Sum and Resolution of the Text. 376 §. 3. Of the extent of God's Providence. 377 §. 4. Of the grounds of the extent of the divine providence. 378 §. 5. Of chance. 379 §. 6. Of God's Providence extending itself to things below. 381 §. 7. Of despising mean means. 382 §. 8. Of Saints not fearing men. 383 §. 9 Of eyeing God in all affairs. 386 §. 10. Of submitting all our purposes to Gods will. 387 §. 11. Of Contentedness. 389 §. 12. Of ascribing the glory of all deliverances to God. 390 §. 13. Of ascribing the glory of judgements to God. 392 §. 14. Of a down-fall of Papists. 393 A Table of the Principal Points handled in The Dignity of Chivalry. §. 1. OF the Sum of Text and Sermon. 409 §. 2. Of such as are fit or unfit for war. 410 §. 3. Of the property of men of war. 411 §. 4. Of preparation for war under a Prince of peace. 412 §. 5. Of the principal points of the Text. 414 §. 6. Of the honour of a soldier's function. 414 §. 7. Of double honour due to such as exercise arms. 416 §. 8. Of encouragement to Artillery Gentlemen. 418 §. 9 Of drawing more to the Artillery Garden. 419 §. 10. Of valour requisite for soldiers. 419 §. 11. Of the damage of timorous soldiers. 421 §. 12. Of righteousness making valorous. 422 §. 13. Of wickedness making timorous. 423 §. 14. Of courage against spiritual enemies. 424 §. 15. Of preparation for war in peace. 425 §. 16. Of the benefit of Artillery Gardens. 428 §. 17. Of the commendation of Artillery Gardens. 429 §. 18. Of warlike recreations. 430 §. 19 Of neglect of Artillery exercises. 431 §. 20. Of applying all to the present Artillery Gentlemen. 432 THE CHURCH'S CONQUEST over the Sword, Set out on Exod. Chap. 17. Vers. 8, etc. to the end of the Chapter. §. 1. Of the Resolution of the whole History. THE history of the Israelites in the wilderness is a visible representation of Gods governing his Church in this world. The Apostle therefore having culled out sundry choice instances, maketh this inference upon them, These things were our examples. 1 Cor. 10. 6.— 11. And this, These things happened to them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore, as other histories of holy Scripture, so these especially, are to be read and heard, not as mere records of ancient times, but as precedents wherein we may learn what God expects of us, and what we may expect of him. Among other particulars, the history recorded in the latter part of the 17. chapter of Exodus, from the beginning of the 8. verse, to the end of the chapter, is very remarkable in itself, and very seasonable for our times, wherein so many Amalakites assault the Israel of God. The Sum of this history is A Narration of a glorious victory. The parts are two 1. A Description of the Battle. 2. A Declaration of the Event. In setting out the Battle, he showeth 1. The Assault. 2. The Defence. The Assault is 1. Expressed in two words Came. Fought. 2. Amplified by the Persons. Place. Vers. 8. Then came Amalek and fought with Israel in Rephidim. The Persons are Assaulting. Amalek. Assaulted. Israel. The Place was Rephidim. In the Defence are noted 1. The Means. 2. The Success. The Means are of two sorts 1. Externall. 2. Internal. Vers. 9 And Moses said unto joshua, Choose us out men, and go out, fight with Amalek. The Externall means are set out by a charge, vers. 9 obedience thereto, vers. 10. The Internal by Promise. vers. 9 Performance. vers. 10. In the Charge are expressed the Persons. Matter. The Persons Giving The charge, Moses The Persons Receiving The charge, joshua. The Matter is 1. To prepare for war. Choose us out men. 2. To wage war Go out. Fight with Amalek. Tomorrow I will stand on the top of the hill with the rod of God in mine hand. The more to encourage joshua hereunto, Moses addeth his promise of using internal means. In which promise are four observable points. 1. The Action promised. I will stand. 2. The Time when. Tomorrow. 3. The Place where. On the top of the hill. 4. The Instrument with which. With the rod of God in mine hand. Vers. 10. So joshua did as Moses had said unto him, and fought with Amalek. And Moses, Aaron, and Hur went up to the top of the hill. joshuahs' obedience to the forementioned charge being every way answerable thereto, is set down, 1. Generally. So joshua did as Moses had said unto him. 2. Particularly in the most principal branch thereof, And fought against Amalek. Vers. 11. And it came to pass when Moses held up his hand that Israel prevailed. and when he let down his hand Amalek prevailed. The Performance of the Promise is 1. Generally propounded. 2. Particularly exemplified. In the General we have 1. The Persons. 2. The Preparation. The Persons are Principal. Moses. Assisting. Aaron. Hur. The Preparation is by ascending to a fit place where they might see the Armies. They went up to the top of the hill. Vers. 12. And Moses hands were heavy, and they took a stone and put it under him, and he sat therein: and Aaron and Hur stayed up his hands, the one on the one side, and the the other on the other side: and his hands were steady unto the going down of the Sun. Before the particular exemplification of the foresaid promise, The Issue thereof is inserted; which is different according to the occasional signs. Here therefore are 1. Two differing signs. 2. Two differing issues. Both these do answer each the other. The first sign is of a steady faith, Moses held up his hand. The second is of a weak faith, He let down his hand. 1. The issue answerable to the first is that Israel prevailed. 2. The issue answerable to the second, that Amalek prevailed. In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described. 1. Of the Principal: Moses. 2. Of the Assistants Aaron. Hur. The Actions of the Principal are actions of 1. Weakness. 2. Steddines His Action of weakness was before expressed, vers. 10. (He let down his hand) but is here implied, 1. By the cause thereof, Moses hands were heavy. 2. By the means he used. He sat on a stone. The Actions of the Assistants are of two sorts. Both which are amplified by the benefit that thereupon followed. The first kind of action was to procure him ease, in two phrases 1. They took a stone. 2. They put it under him. The second was, to assist him themselves. In this latter is expressed 1. The Matter, what they did. Aaron and Hur stayed up his hands. 2. The Manner, how they did it. The one on the one side, and the other on the other. In the benefit that followed thereon, is noted 1. The Steadiness of the Principal. His hands were steady. 2. The Continuance thereof. Until the going down of the Sun. Vers. 13. And joshua discomfited A malek and his people with the edge of the sword. The Success was very successful. It was Victory: which is 1. Implied, in this word discomfited. 2. Amplified by the Persons. Means. The Persons are the Conqueror. joshua. Conquered Amalek His people. The Means was, with the edge of the sword. Verse 14. And the Lord said unto Moses, writ this for a memorial in a book, and rehearse it in the ears of joshua. The Event following upon this Battle, was a Memorial of it. The Memorial was of two kinds. One enjoined by God. The other made by Moses. In the former there is 1. A charge. 2. A reason thereof. In the Charge we have 1. The Persons. 2. The Matter. 1. The Person who gave the charge. God. 2. The Person to whom it was given. Moses. For I will utterly put out the remembrance of Amalek from under heaven. The Matter consisteth of two branches. The former noteth 1. The thing enjoined. 2. The end thereof. In the thing enjoined is noted 1. The action. Writ this. 2. The Instrument wherein. In a book. The end is, For a Memorial. The latter noteth 1. The action to be done. Rehoarse it 2. The person before whom. In the ears of joshua. The Reason is taken from God's purpose against Amalek, which was utterly to root him out. In setting down hereof are noted the Persons Action. The Persons are 1. Destroying, God. I will. 2. Destroyed. Amalek. The Action is a severe jadgement. Whereof we have 1. The kind. Put out the remembrance. 2. The extent. Utterly from under heaven. The Memorial made by Moses is 1. Related. vers. 15. 2. justified. vers. 16. Vers. 15. And Moses built an altar, and called the name of it jehovah-nissi. In the Relation is expressed 1. The Thing done. Moses built an altar. 2. The Title given to it. He called the name of it jehovah-nissi. Vers. 16. For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation. The Memorial which Moses made is justified by the Reason thereof. Which is 1. Generally implied in these words. For he said, Because. 2. Particularly expressed, and taken from God's implacable wrath against Amalek. In expressing whereof is declared 1. The Ratification of the Doom. 2. The Aggravation of the Doom. The Ratification is by God's oath. The Lord hath sworn. The Aggravation is 1. By the kind of judgement. The Lord will have war with Amalek. 2. By the Continuance of it. From generation to generation. §. 2. Of Amaleks' malice against Israel. EXOD. XVII. VIII. And Amalek came, and sought with Israel in Riphidim. THe first point in the Narration of this glorious victory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compeni videtur á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popule, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. in Hiphil, percussit. Atque ita dicitur, populus percutiens. Ambr. Hexaem. l 1 c. 4. sic, Per interpretationem, Amalech, rex accipitur iniquorum. Who meant by Amalek. is the Assault. Wherein the Assaulter, Assault, Assaulted, and Place of Assault being all expressed, I will begin with the Assaulter, who is here said to be Amalek. As his name was, so wash. The name Amalek hath a double notation applied to it. The first is this, a smiting people. The other, which is given by an ancient Father, is this, A King of the wicked. That which shall further be spoken of Amalek, will give evidence to both these notations, and demonstrate that he was a smiting people, and a King of the wicked. Amalek (as also Israel) is a collective word: it compriseth under it the posterity of Amalek, even that people, that nation that descended from him. Now Amalek, the man that was the first head, and stock of this distinct nation, from whom the name was primarily taken, was Esau's grandchild, or nephew, For Amalek was the son of Eli Gen. 36. 4, 12. 1 Chro. 1. 34, 35: 36. pkaz, and Eliphaz the son of Esau, and Esau the son of Isaaek, and brother of jaakob, who was also called Israel. So as the Amalakites were within three degrees of the same stock whereof Israel was. 1. Ob. The posterity of Esau were called Edomites. How then can the Amalakites be thought to come from Esau? Gen. 36. 8, 9— 25. 30. Ans. The legitimate posterity, such as were borne of his wives, or his son's wives, were indeed called Edo mites. But Amalek was the son of Esau's son by a concubine: Gen 36. 12. and therefore severed from Esau's stock: so as he himself was counted head of a stock. 2. Ob. Moses maketh mention of the Amalakites above Gen. 14. 7. an hundred years before Amalek the son of Eliphaz was borne. Ans. Moses useth that title Amalakites by way of Anticipation: De exemplis anticipationis tum nominum tum rerum, vide Prolegomina Perkinst praefixa Harmoniae Bibl. which is to give that name to a place, or to the Inhabitants of a place, whereby they were called, when the history that maketh mention of them was written, though at that time whereof the history writeth they were not so called. Now Moses lived long after Amalek was borne: and because the posterity of Amalek in Moses his time lived in that country which Cheder. laomer and the Kings which were with him, destroyed, he saith that they destroyed the country of the Amalakites; that is, the Country where the Amalakites afterwards dwelled. Kadesh is so named in that place. * Gen. 21. 14, 31 Such figurative phrases are frequent in Scripture. It remains then that the Amalakites and Israelites came all from Isaak: so as in relation to him they were of the Amalech figuram portat Diaboli. Cypr de Exhort. Mort. cap. 8. Evidences of Amaleks' malice against Israel. Num. 24. 20. same stock. Yet were the Amalakites as malicious enemies against the Ifraclites as ever were any. He therefore spoke a truth, that said, Amalek carrieth the shape of the Devil. Of their enmity the Holy Ghost giveth these evidences. 1. They were the first that enemie-like set upon Israel, after their escape out of Egypt thorough the Red Sea. This Balaam acknowledgeth where he saith, Amalek was the first of the nations, meaning (as our last English Translators have noted in the margin of that place) The first that warred against Israel. 2. They could not long keep in their malicious mind against Israel: for before the third month of their being in the wilderness they assault them. 3. They set upon Israel without any cause, or provocation on Israel's part. Israel had not as yet taken arms Exo 19 1. against any. 4. What they did they did most basely. For they laid 1 Sam. 15. 2. Deut. 25. 18. wait for Israel in the way when he came up from Egypt: and smote the hindmost of them: even all that were feeble behind them, when they were faint and weary. 5. Notwithstanding that they were here discomfited by Israel, yet after this they take advantage against them: and when some of Israel went up to the top of the hill without Moses their guide, and the Ark their confidence's, the Amalakites with the Canaanites smote them, and discomfited them Num. 14. 45. even to Hormah. 6. They joined with the King of Moab, and with the children of Ammon, and went and smote Israel. judge 3 12, 13. 7. They joined with the Midianites, and with the children of the East to spoil Israel, leaving them no sustenance, nor sheep, nor ox, nor ass. judge 6. 3, 4. 8. The answer which God made to Israel in these words, judg. 10. 12. The Zidonians, and the Amalakites, and Maonites did oppress you, etc. And this phrase which Samuel useth to 1 Sam. 15. 33. Agag, thy sword hath made women childless, imply many mischiefs which Amalek did to Israel. 9 In David's absence, and while the Israelites are in camp against the Philistines, the Amalakites invade Ziklag 1 Sam 30 1, &c that belonged to David, and burn it, and take the women captive, and go away with all the spoil thereof. 10. Haman that cruel enemy of the jews, who sought utterly to root out the whole nation, was an Amalakite. For Est. 31. their Kings were called Agag, as the Egyptian Kings, Pharaoh. Hereupon is Haman styled an Agagite, who was an Amalakite. 11. The Psalmist putteth them into the Catalogue of Israel's implacable enemies. Psal. 83. 7. 12. God's oath against them giveth evidence of their malicious Exo. 17. 16. mind against Israel. 13. So do the many charges which God giveth for their — 14. Deut. 25. 17. 1 Sam. 15. 3, 26— 28. 18. utter destruction: and God's displeasure against Saul for sparing them. These evidences do sufficiently show what malice Amalek had against Israel: whereof no just cause was given on Israel's part: but such as these on Amaleks' part. 1. The brood was a bastard brood. It issued from an illegitimate Reasons of Amaleks' hatred of Israel Gen. 3●. 12. stock. Now commonly such as are basely borne, even they and their issue are of ill dispositions. Instance Ishmael, Ammon, Moab, Abimelich the base son of jerubbaal, and many others. God therefore would not have a bastard enter into his congregation, even to his tenth generation. Deut. 23. 2. 2. The inveterate hatred of their ancient predecessor Gen. 27. 41. Èsau against jacob was propagated to this his posterity. 3, There was no fear of God in them. Now where no Deut. 25. 18. Gen. 20. 11. fear of God is, there is no restraint of malice, or of any other corruption. 4. The divine blessing which accompanied Israel: for an envious eye is evil because of others good. Mat. 20. 15. 5. The Arabians (among whom the Amalakites are reckoned) living much on spoil, the Amalakites saw that good booties might be had from Israel: and at this time they well understood what jewels and treasures Israel had brought out of Egypt. 6. The Amalakites had forsaken the God of Abraham, Isaac, and jacob, whom Israel still professed: and so were of a contrary religion. Malicia sons peccati est. Amb. Serm. 15 in Psal. 118. v. 3 From that which hath been delivered concerning Amaleks' malice, this may well be inferred, that Malice is the fountain of all evil. § 3. Of inveterate hatred. THe implacable hatred of the Amalakites giveth evidence, Malicia si 〈◊〉 si we si. Higher Comment in Eccles 〈…〉 qui proposi●o 〈…〉. Chrys. Deminic. 22. post Pentecost. that Inveterate hatred is hardly satisfied. It endeth not with a man's life, but is oft propagated to posterity. Amalek received it from his grandfather Esau and propagated it to his posterity. The forementioned instances give abundant proof hereof. The like may be exemplified in the other branch of Esau's posterity, the Edomites; and in the Ishmaelites and Hagarens, the of spring of Hagar, Abraham's concubine: Psal. 83. 6, 7. jer. 48. 27.— 49. 1. Ezek. 25. 3, &c Am. 1. 11, 13. Obad 10. Zeph. 2. 8, 9 and in the Moabites and Ammonites, the progeny of Lot. The Prophets are full of expostulations and exclamations against all these, for their bitter hatred against Israel, manifested by all the occasions that they could take of doing any mischief unto them. Though there was a nearer propinquity betwixt all these and the jews, then betwixt them and other nations, yet their hatred was more against the jews then against any other nation; so as they were ready to join with others against the jews, and when by others the jews had been overthrown and captivated, they would insult. How implacable and insatiable was the hatred of the Priests, Scribes, pharisees, and other jews against Christ and his Apostles? To omit the many instances that for proof hereof might be gathered out of the histories of the Evangelists, of the Acts of the Apostles, St. Paul beareth this witness against them, They killed the Lord jesus, and 1 Thes. 2. 15. their own Prophets, and have persecuted us, etc. Ecclesiastical histories give instances of like hatred and malice of others in succeeding ages. And we in our age have found woeful experience of as much in the hatred of Papists and others against us. Wrathful and revengeful affections, whereof malice and Malice of an increasing nature. hatred are not the least, are of a spreading and increasing nature: like fire, the longer it continueth (especially having matter to work upon) the further it spreadeth itself, and the hotter it waxeth. But the forenamed affections can never want fuel. Goodness itself, by reason of the malignant disposition of such as are malicious, becomes fuel to Semper contra virtutem insanit malicia. Chrys. in Gen. 6. Home 23. The power of Satan. and depth of corruption in natural men. the fire of malice and hatred. These fiery affections therefore may fitly and justly be added to the number of those things that are never satisfied, nor will say, It is enough. (Pro. 30. 15.) Especially against truth and virtue is malice always mad. Both the power which the God of this world hath over the men of this world, and also the deep rooting that corruption hath taken in the hearts of natural men, is hereby Quid longius à voluntate diu inâ quam malicia? Planè chaos magnum inter nos & illam firmatum est in hac parte: cumsemper eum delectet praestare beneficia, & ingra'is no bis è contra suggerat affectio crudel ssima & innoxijs velle nocere. Bern. in Quadrag. Serm. 6. manifested. That which so fare spreadeth itself, which so long continueth, which is so unsatiable, as we heard malice and hatred to be, must needs have fast and deep rooting. And the fire which is ever and anon flaming forth, must needs be blown up by some means or other. Now the Devil is he, that is ready at all turns, where he observeth fire to be, to blow it up. And, where he is suffered so incessantly to incense the fire of malice, what can we else think but that he there beareth a great sway; yea that he hath the whole rule? A matter of much humiliation. For what is more contrary to the Divine nature? Surely in this respect there is a great gulf betwixt it and us. For where he is always delighted in doing good, on the contrary, the pernicious affection of malice doth work in us a desire to do wrong even to such as are harmless. How wise and circumspect aught we to be, that are of Others malice must make us the more wary the Church of God, so long as we live in this world, that we give not unnecessary advantages to such malicious persons, whose wrath is implacable, whose hatred is unsatiable? So long as there are Israelites in the world, there willbe Amalakites. So long as there are people that profess the name of the true God, there willbe malicious enemy that for their profession sake will work them all the mischief that possibly they can. As there is a direct contrariety betwixt truth and error, so there is an imbred antipathy betwixt professors and maintainers of the one and the other (as is betwixt the wolf and the lamb) by reason of that malicious and mischievous disposition that is in enemies of the truth. The nearest bonds of nature are in this case little or nothing regarded. For, the brother will betray the brother to Mat. 10. 21. death: and the father the son: and the children will rise against the parents, and cause them to die. Among other reasons of this immortal feud against worshippers of the true God, and professors of the true Religion, this is one of the chief, that Truth is a light, that discovereth the evils that lie hid in darkness. Now the nearer that such as are of the light are to such as live in darkness, the more conspicuously are their evil deeds discovered: which makes them the more fret and fume. What wonder is it, if the like fall out in our days? Before our days it was so: and after our days it is like to be so, Papists to Protestants are as Amalakites to Israelites. We see therefore that no propinquity of country, kindred, neighbourhood, or the like, can restrain their malice, but they are ready to take all advantages they can against us. Their profession being palpable Antichristianisme, this their malice against us is an evidence that our Religion is true, and Orthodox Christianity: which may minister unto us no small comfort against their bitter hatred of us. §. 4. Of undue beginning war. II. THe evidence of the Amalakites malice is noted in these two words, came, fought. The first word, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. came, implieth that the Amalakites first set upon the Israelites. The other, and fought, importeth an hostile attempt against them, whereby the Amalakites thought to have utterly destroyed the Israelites. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifieth to devour and consume, as well as to fight against; or to join both together, it signifieth by fight to consume. In allusion whereunto David saith of the ordinary instrument of war, c 2 Sam. 11. 25 The sword devoureth one as well as another. And where d Deut. 32. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumpti, comesti, excsi. Malice provokes to do wrong. Moses speaketh of devouring, he useth this word. From this evidence of their malice we may infer, that It is a property of a malicious enemy first to seek others destruction: or causelessly to begin war. This is noted as an evidence of the malicious mind of the e Exo. 14. 5, 6. Egyptians, f Num. 21. 1. Canaanites, g— 23. Amorites, and of all those enemies which invaded and annoyed the Israelites, in the time of the judges and Kings. On this ground the Prophet makes this complaint, h Psal. 120. 7. I am for peace, but when I speak they are for war. And oft doth he complain that i— 35. 7, 19— 69. 4. without cause they laid a net for him, without cause they digged for his soul: wrong fully they were his enemies, they hated him without cause: k— 109. 3. they fought against him without cause: l— 119. 161. they persecuted him without cause: m Lam. 3. 52. They chased me sore (saith the Church) like a bird without cause. Malice hath no respect to equity or honesty, nor to honour or reputation. It only careth to satisfy its own venomous End that malicious aim at. humour, which (as we heard before) can never be satisfied. It is therefore impatient at all delays. It is ready to take all opportunities of doing mischief, whether they be just or unjust: whether there be cause or no cause. And whereas that light of understanding which is in men, even as they are reasonable creatures, might somewhat direct them in points of common equity and policy, malice, like a thick cloud, ariseth before that light, and so obscureth and hideth it, as no direction can from thence be taken. Herein then men offend against the light of nature. For the Heathen Philosophers who had no other light, accounted that Summa quidem authoritate Philosophi, quicquid justum sit, id utile etiam esse censent. Cic Offic. l. 2. Complex est honestatis semper utilitas, & utilitatis honestas. Amb. office, l. 3. c. 14. which was just and honest to be profitable: and nothing but that. Profit is always a companion of honesty: and honesty of profit. Ob. Were the two sons of jacob, who first set upon the Shechemites and slow all the males among them, (Gen. 34. 25.) and joshua, who went and fought against the Canaanites, and utterly destroyed them, Ios. 12. 7, etc. and David, who went and smote the Philistines, Moabites, Edomites, Syrians, and other nations, (2 Sam. 8.) were these and others of the people of God-blinded with hatred, and whetted on with malice, in that they first set upon their enemies? Answ. 1. All particular actions of such as are otherwise good men are not every way justifiable, and imitable. Instance that of q Gen. 49. 7. Simeon and Levi which their old good father by divine instinct cursed. 2. That which those sons of jacob did, they did not altogether without cause. They did it in r Gen. 34. 31. revenge of the dishonour done to their sister. But this is not altogether to excuse them. For their anger was fierce, and their wrath was cruel. 3. As for joshuaes' rooting out of the Canaanites, he was How war justly begun. not moved thereto by malice, because he did it not of his own motion, but by express s Ios. 1. 1. charge from God himself. For the Canaanites by their extreme wickedness had deserved utterly to be rooted out of their land: God therefore (the supreme Lord over all nations) made joshua his Minister to execute his just judgement upon them. 4. The enemies whom David subdued, had before his time done exceeding great wrong to Israel; that therefore which he did was partly as a just punishment of their unjust wrongs, (for lawful war is a public execution of public justice) and partly as a means to secure Israel for the time to come from further wrong. These premises duly considered, it may truly be said that David never began Nunquam David nisi lacessitus bellum intulit. Amb. Offic. lib. 1 cap 35. Deus hoc providit ne David prior illis inferret bellum, ne videretur ingratus. P. Martyr. Comment. in 2 Sam. 5. 17. Fories & magnanimi sunt habendi, non qui faciunt, sed qui propulsant injuriam. Cic Offic. l. 1. wa●re, but provoked thereto. Of the Philistines it is in special said, that when they heard that David was anointed King over Israel, all the Philistines came up to seek David, (2 Sam. 5. 17.) that is, to prevent David by giving the first onset, and beginning war. For God so ordered it, that David should not begin war against them, lest he might seem ungrateful. By these answers the difference betwixt wars begun lawfully on just causes, and unlawfully and maliciously upon no just ground, may be discerned. The application of this point especially concerneth Kings, Princes, States, Generals, Captains, Soldiers, and all such as wage war, to take heed that inward passion, hatred, malice, undue desire of undeserved revenge, or any such like unjust and unwarrantable provocation whet them not on to begin war. They are to be accounted truly valorous, The issue of unjust war begun. and magnanimous, not who offer, but who protect from wrong. I shall afterwards (§ 18.) have occasion to treat of the just causes of lawful war. In the mean let notice be taken of the ill success that such wars have. Not to insist on this of Amalek, or of other malicious enemies of the Church, let the woeful issue of josiah his going to fight 2 Chro. 35. 20, etc. against Necho King of Egypt without any just cause on Nechoes' part, be noted. If God punished this fault so severely in such a worthy, such a beloved one as josiah was, who not in hatred, or malice, but upon rash suspicion, and unadvised policy went out and fought against Necho, how can they, whom malice sets on work in like cases, look to escape the revenging hand of a just God? Behold, the righteous shallbe recompensed in the earth: much more the wicked and the sinner: Pro. 11. 31. §. 5. Of the title Israel. Cum Dco invaleseens, est in terpretatio Israelis. Tertul advers. Martion l. 4. III. THe party assaulted was Israel. Israel was a name given to Abraham's grandchild, who was first called jacob. But in memory of his steadfast faith, whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b comp●nituo ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinuit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus. Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps Dei, nut qui principalem potentiam obtinuit à Deo. he is said to prevail with God, who wrestled with him, he was called Israel, Genesis 32. 28. The word is compounded of two words, the one signifieth to obtain principality, or to prevail: the other is the name of God: so as it signifieth (as the Holy Ghost himself expoundeth it) a Prince that hath power with God. So doth the Prophet c Hos. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principent se gessit cum Deo. Hosea also expound the meaning of this word: for in relation to this name Israel he saith of him that was so called, He had power with God, or he behaved himself princely with God. This being a title of much honour, and a name which gave evidence of God's great favour to him, and of his strong faith in God. It was first given to d Gen. 32. 28. jacob himself. 2. To an e— 33 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus, Deus Israelis. Vel, ut Trem. & jun. sic Altare Dei sortis, Dei Israelis. altar that jacob built to God, which was called, God, the God of Israel, or (as some by inserting the word, altar, expound it) thus, The altar of the strong God, the God of Israel. 3. To all the Posterity of jacomb: who as they are called f Gen 32. 32. The children of Israel, so also are they called g— 47. 27.— 48. 20. Israel. And this name was in common given to all the twelve Tribes that descended from the twelve sons of jacob, till the Tribe of judah together with the Tribe of Benjamin, that bordered next to judah, and lay part within him, grew so populous and so potent, as it got a peculiar name to itself, which was h 1 Sam. 18. 16. 2 Sam. 5. 5. judah, and the other ten Tribes retained this name Israel. This distinction betwixt i 1 King. 12. 19, 20. judah and Israel was afterwards more inviolably ratified, when by the apostasy of the ten Tribes from the house of David in Rehoboams' time, Israel under the reign of jeroboam and his successors became one kingdom, and judah under the reign of David's lineage became another. 4. By a Trope the land where the children of Israel inhabited is styled k Lev. 20. 2. Israel. 5. By another Trope the Church of God, whether Jews or Gentiles, is called l Gal. 6. 16. Israel. 6. By a kind of propriety it is applied to God, who is styled m Isa. 37. 16. The God of Israel, n— 21. The Lord God of Israel, o Isa. 1. 4. The holy one Israel, p— 24. The mighty one of Israel, q 1 Sam. 15. 29. The strength of Israel, etc. Or, as some interpret some of those phrases, The holy Israel, The mighty Israel, meaning the holy and mighty God. In this place, Israel, being a collective word, is put for all the posterity of jacob that came out of Egypt thorough the Red Sea, assembled in the wilderness: which congregation was at that time the only visible Church of God on earth. So as in this instance we may behold the Condition of God's Church in this world. §. 6. Of the Church's assaults in this world. GOD'S true Church is subject to assaults in this world. Every age from the beginning of the world giveth too evident demonstration hereof. Thus much was at first prefigured by cain's rising up against Abel, and slaying him: (Gen. 4. 8.) & the like hath been verified time after time, even Turbabatur mare, fluctuabat navicula. Navicula Ecclesia est, Mare se●ulum est. Aug. Enar. in Psal. 92. till this our time. Fitly in this respect is the world resembled to the sea, and the Church to a ship therein. As well may a ship in the sea be free from storms, and waves beating upon it, as the Church from assaults. That enmity which is betwixt the seed of the serpent, and of the woman, (Gen. 3. 15.) is an especial cause hereof. The seed of the one is of a contrary disposition to the seed of the other: and there is an inbred antipathy betwixt them (as we heard before, §. 3.) This is not so much to be understood of the visible serpent, as of the spiritual serpent, to whom it Quod si de sensi bili serpente haec dicta sunt, multo magis accipienda sunt haec de spirituali serpent. Chrys in Gen. 3. Home 17. doth much more agree. As well therefore may calves where lions, and lambs where wolves, and hares where hounds, and mice where cats, and birds where buzzards are, think to be quiet, secure and safe, as the Church in this world. The Devil himself as a roaring lion walketh about seeking whom he may devour, 1 Pet. 5. 8. And he is the God of this world, 2 Cor. 4. 4. As a God he reigneth and ruleth in this world: and the men of this world do subject themselves to him as to their God: wherefore he is also styled e joh. 12. 31.— 14. 30. The Prince of this world, and his hellish brood f Eph. 6. 12. worldly governor's. By this spirit are all the men of this world guided, he g Eph 2. 2. worketh in them. He is their father, and h joh. 8. 44. the lusts of their father they will do. Prince and Subjects therefore will (in what they can) annoy the Church, which is the kingdom of Christ Ob. Is not Christ able to maintain and preserve his Church against all that the enemies thereof can do against it? Ans. He is able, and will so fare preserve it, as i Mat, 16. 18. The gates of hell shall never prevail against it. That therefore which is done against it, is done by his k See The whole armour of God Treat. 1. Part. 3 §. 22, 27. permission, and that with respect had to l Ibid Part. 2. §. 2. & Treat. 2. Part 5 §. 13. his own glory, and his Churches good. Many reasons tending to those ends may be gathered from this particular instance of suffering Israel to be assaulted by Amalek. He suffered this in regard of his own glory, to manifest 1. His providence in taking care of them, as to provide God's glory set out by attempts against his Church. things needful, as Manna, and water, which he had done not long before, so to protect them from things hurtful, as the attempt of Amalek was. 2. His power in enabling them who were unacquainted with wars, and destitute of warlike preparations, (being lately delivered from a long bondage wherein they and their fathers had lain) to vanquish so potent, and well prepared an enemy. 3. His truth, in beginning to accomplish that promise which was made to him that was first called Israel, to him, I say, and to his seed that should also be called Israel, Thou shalt prevail with men. 4. His justice in revenging so malicious an enemy as Amalek Gen 32. 28. was: and causing him to fall into the snate that he laid for Israel. 5. His wisdom, in turning that to Israel's advantage, which the enemy intended to his great damage: as is manifest by the reasons following, which show how God herein aimed at Israel's good. For hereby 1. At their entrance into the wilderness an evidence is Enemy's assaults prove good to the Church. given of that success they should have when they should come into Canaan: so as their faith might thus be much strengthened. 2. A means was afforded to furnish them with armour. For Amalek coming prepared against Israel, by the victory which Israel had, was spoiled of all his preparation. 3. An occasion was given of exercising them to war before they entered into Canaan. 4. joshua, their General's authority and courage was evidenced before hand. Uses of the Church's assaults. Vltima Ecclesiae nota est foelicitas temporalis. Bellarm. controvers. 2. l. 4. c. 18. de notis Eccles, At contrà, August. de Civit. Dei. l 2. c 23. Ne magni pendamus terrenam foelicitatem, quae malis etiam plerunque conceditur. 5. The power and efficacy of prayer was demonstrated. The forementioned condition of the Church, to be subject to assaults, 1. Discovereth the uncertainty of that note which by many is pretended to be a note of the true Church, Temporal felicity. If this were so, Israel was no true Church, nor they of whom Christ said, In the world ye shall have affliction, joh. 16. 33. 2. It instructeth us in the difference betwixt the Militant Church here on earth, and the triumphant in heaven. Nor Satan, nor any other enemies of the Church can enter into heaven to assault it there. 3. It putteth us in mind to be always well prepared against assaults. The greater danger we are subject unto, the better furnished, and fore-armed we ought to be. This providence See The whole armour of God. Treat. 1. Part 3. §. 2. & Part 4 §. 10. must be manifested in regard both of corporal, and also of spiritual dangers whereunto we are subject. Yea the Israel of God, they who are of the true Church must apply this to themselves. For it was Israel against whom Amalek fought. 4. It affordeth comfort to such as are assaulted, that notwithstanding God suffer Amalek to come and fight against them, yet they may be Gods Israel. 5. It is a means of making Christian unity more firm Vbicunque à perditis ista commissa sunt, ibi ferventius atque perfectius unita● Christiana proficit. Aug Bonefac. Epist. 50. and perfect; yea, and of causing more and more to increase. For the more fiercely Christians are assaulted, the more closely will they cling together. 6. It is a motive to make us willing to be dissolved, when it shall seem good to the Divine providence, because so we shallbe translated to the Triumphant Church, where is freedom from all assaults. §. 7. Of Amaleks' inhumanity. four THe place where the assault is here said to be, was Rephidim. This was the name of one of the places where the Lord was pleased that Israel should make a station in the wilderness. It was in number the a Num. 33. 15. tenth from their coming out of Egypt: but the seventh from their passage thorough the Red Sea. For they had made three stations before that passage thorough the Sea. All these journeys were made within the space of two months. For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in novil●●io. in the beginning of the third month after their escape out of Egypt, they went from Rephidim to b Exo. 19 1. Sinai. The name of the place is here expressed, 1. In general, to verify the truth of the history. For, circumstances of Persons, Times, Places, and such like, make much to the confirmation of the truth of an history. 2. In particular, to aggravate the malice of the Amalakites, who set upon them so soon after their coming out of bondage, before they had time well to settle themselves. For having traveled ten several journeys (whereof one was c Exo. 15. 22, Num. 33. 8. three days long, others might be as long, if not longer) in the space of two months, at the most, they could not be long settled. Besides, in their journeys they were oft brought to great straits: as at the Red Sea, where d Exo. 14. 9 Pharaoh pursued them furiously, and had almost over-taken them: and when e— 15 22. after three day's journey they found no water: and f— 23. the first water that they met with, was so bitter, as they could not drink of it. And at another station they g— 16. 3. wanted bread, and meat, having nothing at all to eat. And after that again they came to this h— 17. 1. Rephidim, a dry and barren wilderness, where were no rivers, springs, wells, ponds, or any other ordinary means to afford them water to drink. Questionless the Amalakites dogged the Israelites after they were come thorough the Red Sea; and thereupon knew how weary they must needs be, and to what straits they were brought, and in particular, how destitute of water this Rephidim (the place where they set upon them) was. For, the Holy Ghost to aggravate their malice, thus sets it out, i 1 Sam. 15. 2. Amalek laid wait for Israel in the way when he came up from Egypt. k Deut. 25. 18. He smote the hindmost of them, even all that were feeble behind them, when they were faint and weary. The immediate connexion of this history with the former, thus, And Amalek came, (or, as our English Translatours for more perspicuity, turn it, Then came Amalek) importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much: For it is as if he had said, Israel had now been wearied with much travel, and disquieted with many distresses and wants, and was now in a place destitute of all ordinary provision, And in this case Amalek comes and fights against him. An evident demonstration of much inhumanity, and more than savage cruelty. §. 8. Of the base advantages which malicious enemies take. Maliciou enemies are ready to take all the base advantages that they can. If the particulars * §. 7. noted of Amalek be well observed, in him we shall find the doctrine verified. The like is noted of the posterity of these Amalakites, a 1 Sam. 30. 1, 2 while David and his men were out of Ziklag, the Amalakites surprise it, smite it, burn it with fire, and carry the women away captive. More basely dealt the Egyptians with the Israelites, when they had them fast in their own land. For first b Exo. 1. 11, 13. they afflicted them with burdens, and made them serve with rigour, and made their lives bitter with hard bondage. Then they c— 16. took order with the midwives to kill all their male children in the birth. Yea, because the midwives obeyed not so cruel a charge, d— 22. the King commanded all the people to cast all the male children of the Israelites into the river. It was a most inhuman, base, and barbarous advantage which the Edomites took against the Israelites when the babylonians had overcome them, and caused them to fly hither and thither for their lives, e Obad. 14. to stand in the cross ways to cut off them that did escape, and to deliver up those that did remain in the day of distress. The base advantages which Saul sought against David, and the Priests, Scribes, pharisees, and other jews against Christ and his Apostles, and other enemies, heretics, and idolaters against the professors of the Gospel, especially Papists against Protestants, do further give abundant proof of the foresaid proposition. But, not to insist on particulars, the Psalmist doth indefinitely thus set out the disposition of the wicked against the righteous, He sitteth in lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor: he lieth in wait secretly as a Lion in his den: he lieth in wait to catch the poor: he doth catch the poor when he draweth him into his net. He croucheth and humbleth himself that the poor may fall by his strong ones, Ps. 10. 8, 9, 10 Herein they show themselves like to the most hateful creatures. Fraudulenta vulpes soveis se latibulisque demergens, noun indicio est infructaosū esse animal odioque dig●um. Amb Hexaem l 6 c 3. Stratagems in war. The deceitful Fox hiding himself in ditches and secret places, is he not thereby manifested to be a hurtful and hateful creature. Quest. What may be thought of stratagems used in war, such as g Gen. 14 15. Abraham's setting upon his enemies by night: h Ios. 8 3, etc. joshuaes' sending men by night to lie in wait against Ai, and when the men of war were drawn out of it, to set the city on fire: i judge 1. 24. The house of joseph's enticing of a man of Luz to show them the way into the city where he dwelled, whereby they had opportunity to smire the city: k— 3 21. Cum justum bellum susciperit, utrum apertâ pugnâ, utrum in sidijs vincat, ni hill ad justitiam interest. Aug. Quaest. super Ios. l. 6. c. 10. Prudenti●, & fortitudinis est vel decipere vel supe rare adversarium u●cunque potueris. Hier. Comment. l. 5. in Ezech. c. 17 Ehuds' sudden and secret thrusting of his dagger into Eglons' belly: and other like warlike wiles: what may be thought of these, are they to be reckoned in the number of base advantages? Answ. No, if they have any special direction from God, or inward motion of his Spirit, (as joshua and Ehud had) or if at least the war be just, and no falsehood, envy, malice, cruelty, or inhumanity be mixed with the wiles that are used. For these are the things that make advantages to be base. The mind of him that takes such advantages is a base mind: he hath no respect to points of honour and honesty, as was before noted. (§. 4.) a Nemo qui fortitudinis gloriam consecutus est, insidijs & maliciâ laudem est adeptus Cic. Offic. l 1. No man, no not among the Heathen, that got the glory of valour, got praise by treacheries and malice. They hated treachery, and all base advantages. If any of the adverse part, offered to act a perfidious part, such was the true valorous mind of some of them, as they would return the perfidious person to his own Lord and Master, of him to receive condign punishment. Among others, memorable is the pattern of Curius in this point. b Dux Romano rum cum ad cum adversarij regis medicus advenisset, pollicens daturum se regi venenum, vinctum cum ad ho sten remisit. Amb. Offic. l. 3. c. 14. That Roman Captain, when the Physician of the adverse King came to him, and promised to poison his Lord, he sent him bound back again to the enemy. As memorable is the practice of the whole Senate of Rome in that kind. For when Camillus the Consul encamped against the Falcisci, a traitorous School master, who had most of the Nobleman's children committed to his tuition, under pretence of carrying them forth to walk, brought them into the enemy's Flor, Histor. Rom, l. 1. c. 12. tents, that his countrymen might thereupon be drawn to yield to the enemy. But the Senate of Rome so detested that treachery, as they stripped the treacherous pedant naked, gave rods to the boys, that they might whip him back again to the city which he would have betrayed. Many other like instances might be given, whereby generous Generals have showed, that undertaking a trial of Qui virtutis certamen susceperat, nollet fraude vincere. Non enim in victoriâ honestatem ponebat: sed ipsam, nisi honestate quaesitam, victoriam turpem pronunciabat. Amb loc. citat. virtue and valour, they would not get the victory by fraud. For they did not place honour and honesty simply in victory, but accounted victory base, unless it were obtained by honesty. This mischievous mind of malicious enemies, gives just occasion to those that have such enemies (as all true Professors of the true Religion have) to be the more prudent & circumspect in keeping themselves from their snares and begins. On this ground doth Christ give this express charge, Be wise as serpents, Mat. 10. 16. Many of salomon's proverbs tend to this purpose. We have worthy patterns hereof in David, 1 Sam. 20, etc. who wisely avoided saul's snares; and in the jews, Ezr. 4. 3. that returned from the captivity in Zerubbabels' time, and in p Nehemiahs', Neh. 4. 9, etc. and sundry other true servants of God. Now because by all the wisdom that we have, we cannot avoid all their wily and subtle plots, we must ever depend upon the Lord, and call on him as David did, to turn their counsel into foolishness, 2 Sam. 15. 31. And to Keep us from the snares that they lay for us, and from the grins of the workers of iniquity, Psal. 141. 9 Or, if we be over-taken, then to pull us out of the net that they have laid for us. Psal. 31. 4. Thus if we make God our refuge and hiding place, we may be sure to be safe. For they are safe whom the Lord doth keep. §. 9 Of the interpretation and observations of Moses his charge to joshua. EXOD. XVII. IX. And Moses said unto joshua, Choose us out men, and go out, fight with Amalek, etc. THe relation of the * § 1. Defence which was made against Moses' de aquâ nomen accepit. Amb Hexaem. lib cap. 2. Verum nomen significat ex aquâ servatum Moysen. Nam aquam Aegyptij Moy vocant. Flau. joseph count. Apion l 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servare. liberare. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehosua. Num 13. 16. Nati nomina à parentibus accipiebant, non quidem ex se, sed à Deo ment impellebantur, Qui antequam fiant praeseij suturorum, quales post crementum aetatis suae futuri essent posteriori tempore vegeti in nominibus Hebr. designabantur. Cypr. Tract. de Sinâ & Zion. Amaleks' assault here beginneth. Wherein the Externall Means, as they are laid down in a charge, are first expressed, and that so, as both the Persons giving and receiving the charge, and also the matter given in charge are mentioned. The Person that gave the charge was Moses. (And Moses said.) a Act 7. 35. Moses at that time was the Prince, and chief Governor over Israel. b Exo 2. 10. He was called Moses because he was drawn out of the waters. For the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 axit. Hebrew root signifieth to draw out. josephus' the jew rendereth another reason of the name Moses; For, saith he, the Egyptians call water moy. The Person to whom the charge was given was joshua (Moses said to joshua.) The word whence joshua, or jehoshua is derived according to the proper notation thereof signifieth to save, or deliver. Certainly by divine instinct this name was given to the man that is here meant. For children of old received names from their parents by divine instinct. They having knowledge of things to come before they were, by Hebrew significant names declared to future ages what they should be after some increase of age. For this particular person joshua, here in this place he was the General of that army whereby Israel was saved and delivered from the Amalakites. And after Moses death, he was the chief Governor and General that saved Israel from the Canaanites, and other nations that were rooted out by him. Wherein he was a type of jesus, whose name if it were written in Hebrew, would be the very same, namely jehoshua. The Greeks therefore for joshua or jehoshua writ jesus, Acts 7. 45. Hebr. 4. 8. At this time, when Moses gave this charge, joshua was none of the chief Princes of the Tribes. For the chief Prince of Ephraim (of which Tribe joshua was) was e Num 1. 10. Elishama. Indeed f— 13 2, 3, 8. joshua is reckoned among those that were sent to search the land of Canaan, who are called Rulers and Heads: but they were not the chief Rulers and Heads, but g Exo. 18. 21, 25 such as are mentioned to be made by jethroes' advice, Heads over the people, Rulers of thousands, Rulers of Hundreds, etc. As for joshua, he was after this, Moses his Minister, Exo. 24. 13. Numb. 11. 28. Yet at this time was he appointed the General of the Lords army: partly because of his valour, and partly because of that high calling whereunto he was to be deputed to conquer the Canaanites. Ob. After, this joshua is styled a young man. (Exod. 33. 11. Numb. 11. 28.) Answ. 1. The latter place may word for word be thus translated, joshua the son of Nun the servant of Moses from his youth: that is, who had served Moses from his youth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à juvenlute suâ. Trem & jun. Ita etiam Chald. Paraphr. 2. Senior is aetatis servuli dicuneur pueri à Dominis: non aetatem exprimentes, sed conditionem. Amb. de Abr. l. 1. c. 9 2. Servants of elder age are called lads, or youths, or young men: as some of the Lord Major's servants are called. So as this title doth oft signify rather the condition of men, than their age. The Matter of the charge containeth in it words of preparation, (Choose us out men) and execution, (Go out, fight with Amalek.) The first word of the preparation ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 choose) implieth a careful and diligent choice upon good trial and proof. i Isa. 48. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where God saith, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have chosen (or proved thee) in the furnace of affliction, this word is used: as also, k 2 Sam. 6. 1. where it is said that David gathered together all the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chosen (or choice, or chief) men of Israel. This particle ( l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. us) is an usual redundancy in the Hebrew tongue. Yet is it not without an Emphasis, implying thus much, choose for us, for our use, for our good, for the better success to us. The last word of the preparation ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plurali numero ponitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Dignity of Chivalry §. 3. men) importeth the kind of men that were to be chosen, namely, such as might truly be called MEN, Valiant and valorous men. The Charge for execution consisteth of two clauses. The first, (go out.) He meaneth, out from the congregation of the Israelites, or from the camp where they were, into the open field where the enemies were. Two weighty reasons may be given hereof. 1. To prevent the enemy, and to keep him from entering in among all the people. 2. To pitch where Moses (that intended to pray for them) might the better see them: that so by sight of them his spirit might be the more quickened, and his prayer the more sharpened. The last clause of the execution (fight with Amalek) showeth the main action to be done, (fight) and the object or person with whom, (with Amalek.) The action is expressed in the very same word that was * § 4. before applied to the enemy; but the circumstances give evidence that there it is used in one respect, here in another. 1. There for assault, here for defence. 2. There for offering wrong, here for maintaining right. 3. There for an effect of malice, here of justice. 4. There for an action without good warrant, here with the best warrant that can be, Divine precept. Thus the same thing for substance may be done lawfully, or unlawfully. War may lawfully be waged: and war may unlawfully be waged. Circumstances make much to the goodness or badness of an action. Who are comprised under this last word Amalek hath been showed * §. 2. before. The main scope and drift of this charge is to use fit means for preventing that mischief which Amalek yet further intended against them. The means was to send out a well furnished army against him. This Charge than commendeth to us seven observations. I. Princes must provide for their people's protection. Moses said So did Moses whom God made a Ruler over Israel: he provided temporal and spiritual means. He sent forth an army, and he himself lift up his hands for Israel's protection. to joshua, II. Men deputed to weighty works ought to be prepared thereto before hand. joshua was to be the man that should conquer the Canaanites; He therefore is here made General forty years before. Choose us out men, III. Military men must be choice men. The charge here given for choosing men importeth as much. And go out, four Enemies must, as much as may be, be kept out. The charge here given is to go out, namely to meet the enemy before he enter. Fight V War is warrantable. It is here commanded by him that ordered his commands by special warrant from God. with Amalek. VI Violence with violence may be resisted. Amalek with open hostility fought against Israel: Israel therefore is commanded with open hostility to fight against Amalek. VII. Approved means are to be used for attaining our desired ends. This is a general doctrine arising from the principal intent of this charge, whereunto all the forenamed particulars do tend. Moses here desiring to have the Israelites freed from these mischievous Amalakites, giveth order for using the best ordinary means, which was by force of arms to vanquish them. §. 10. Of Prince's protecting their people. Sicut obedientes oportet esse qui reguntur, sic etiam Rectores & Principes vigilantes esse decet. Chrys. Hom. 34. in Heb. 13. I. PRinces must provide for their people's protection. As they who are under government must be subject, so it becometh Governors and Princes to be watchful for the good of those that are under their charge. So was Moses here: and so all good Kings, Princes, judges, and other supreme Rulers and Governors have been from time to time. Many have put their own safety in hazard to save their people. Instance those who in their own persons have gone to war, and been Generals themselves over the armies which they have gathered together for their people's protection. Thus have done, not only judges who were extraordinarily and purposely stirred up to deliver the people, as Othniel, Ehud, Shamgar, Barak, Gideon, jephthah, Samson, and such others: but also Kings, both such as were immediately chosen of God, and such as by lineal descent came to the crown, as Saul, David, Abijah, Asa, jehosaphat, and others. Kings of old were wont to be Generals in war. In this respect it may be said of them, as jephthah said of himself, They put their souls in their hands, that is, they jeoparded judge 12. 4. their lives. It was the protection of her people whereby Esther was moved to attempt that which made her say, If I perish I perish. It was also the like cause that made Nehemiah undertake a long journey from Shushan to jerusalem, Est. 4. 16. Neh. 2. etc. and there to oppose himself to the envy and malice of the jews enemies. That which the Bramble is feigned to judg. 9 16. say, is a speech proper to a King, and it properly appertaineth to him to say, If in truth ye anoint me King over you, then come and put your trust under my shadow. A King ought to be as a shadow under which his people may put their trust. Read Psal. 72. 4, etc. Lam. 4. 20. That dignity and authority which Governors have over Governors' dignity is for their subjects welfare. Deus pro utilitate communi principatus instituit. Chrys. Home 6. in 1 Tim 6. their people, is not simply and only for their own exaltation, but for the preservation and protection of them over whom they are set. They are Ministers of God to them for good, Rom. 13 4. Of David (whom God made King over Israel) it is said, The Lord brought him to feed jacob his people, etc. Psal. 78. 71. And to Saul (whom the Lord anointed King over Israel) it was said, Go, and utterly destroy the sinners, the Amalakites, and fight against them, etc. 1 Sam. 15. 17, 18. They must therefore feed their people, and fight for them: if not in their own persons, yet by using their power and authority to levy armies, to send forth armies, to furnish armies with all things needful for them, and to give such directions as shallbe meet. So did Moses here, who went not out in his own person: So David, when he saw it meet for himself to tarry at home, sometimes he sent forth joab, and all the host of the strong men; other times he sent forth others, and gave directions what to do, 2 Sam. 10. 7. & 18. 2. & 20. 4, 6. The very order of nature accommodated to the peace Ordo naturalis mortalium paci accommodatus, hoc poscit ut suscipiendi belli authoritas & consilium penes principes sit. Aug count. Faust. Manic. l, 22. c. 75. of men, requireth thus much, that the authority and counsel of undertaking war should be in the power of Princes. Happy are those people and polities that have such Princes; that like Mordecai, seek the wealth of their people, (Est. 10. 3.) that preserve them in peace, that protect them from peril. Pray for such. Be thankful for such. Be subject and obedient to such. Give to such their due. Such are worthy of double honour: and the double honour of maintenance and reverence is to be yielded to such. §. 11. Of preparing men to great exploits. II. * §. 9 MEn deputed to weighty works ought to be prepared thereto before hand. Thus jonathan, the heir to the crown of Israel, if his father's wickedness had not forfeited it, was in his father's time much exercised to war. 1 Sam. 14 4.— 31. 2. Because God intended that David should be King over Israel, and subdue many enemies, his employments were such before hand, as he could not but be much better thereby prepared to do what he did when he was King. For first he had occasion given him to a 1 Sam 17. 34, 48. grapple with a Lion and a Bear: then with a Giant: after that with the b— 18. 27.— 23. 5. Philistines, c— 27. 8. and the Geshurites, and the Gezrites, and the d— 30. 17. Amalakites. Yea, saul's fierce persecuting him was no small means to prepare him the better for his kingdom. e 2 Chro. 11. 22. Rehoboam shown himself wise in making his son Abijah whom he deputed to the kingdom, Ruler among his brethren. The reason that moved f judg. 8. 20. Gideon to carry his first borne son jether to the war, and to put him to slay the kings that were taken, was without all question to prepare him for future exploits, and to put boldness, courage, and spirit into him. To this end tend all seminaries and means of education, as, Schools, Colleges, Universities, Inns of Court, Incorporations, Companies, and other such like Societies, so Artillery and Military gardens, and all sorts of trainings and exercising of arms, yea and such kind of recreations as make men fit for war; such as the Olympian and Isthmian games: and shooting, playing at wasters and foines, all manner of fencings, and other like in use among us. Preparation before hand enableth men much better to manage matters then otherwise they could. Experience makes expert. Of those that came to establish David in his kingdom, it is said, that being expert in war they could Vsus promptos facit. 1 Chro 12. 33, 38. set a battle in array, and lead an army. They who intent to do their country service by standing for the defence thereof against enemies, may here learn to take occasion betimes of acquainting themselves with the war. And in case there be not enemies, by fight with whom experience may be learned, to exercise themselves in trainings at home. * See The Dignity of Chivalry §. 7, 16, 17, &c For which purpose Artillery gardens and Military fields are useful: and therefore to be maintained, and frequented. §. 12. Of keeping out enemies. III. * See §. 9 MIlitary men must be choice men. Of this sufficient is spoken in the Dignity of Chivalry. four * See §. 9 Enemies must, as much as may be, be kept out. I say, as much as may be, because the power of enemies may be such, as they can not be kept from entering. Before Deborahs' time there was a Ind. 5. 8. war in the gates. And in Hezekiahs' time, though he did what he could to prevent the enemy, b 2 King. 18. 13, 17. Senacharib took the strong cities of judah, and encamped before the walls of jerusalem. But if possibly they can they must be kept out. The phrases of c Luk. 14. 31, 32 meeting an enemy, or sending to him while he is yet a great way off, used by Christ in the parable, import as much. So doth also the care that wise Princes and States have had in this case. d judg. 3. 10. Othniel WENT OUT to war. So did that wise and mighty Prince e 2 Sam. 8. David: he fought with many enemies on every side: but he went out to them all. The many frontier towns, walled cities, forts, garrisons, and other provisions against enemy's invasions, which prudent Kings have in all ages been wont to make, do manifest their care in keeping enemies from entering among their people. Solomon, though he were a Prince of peace, yet wisely to prevent the worst, f 2 Chro. 8. 5. Built cities fenced with walls, gates, and bars. And g— 9 25, he had four thousand stalls of horses and chariots, and twelve thousand horsemen, whom he bestowed in the chariot-cities, that upon all occasions they might be ready to go out against enemies. Though Rehoboam manifested much folly in rejecting the counsel of his father's sage counsellors, yet he shown more afterwit and wisdom h— 11. 5. etc. in building fenced cities in judah and Benjamin, and fortifying strong holds, and putting captains in them, and store of victual, and shields, and spears. The like is recorded of i— 14. 6, 7. Asa, k— 17. 2. etc. jehosaphat, l— 26. 9 etc. Vzziah, m— 27. 3, 4. jotham, n— 32. 5, 6. Hezekiah, o— 33. 13, 14. Manasseh after his repentance, and others. Thus many dangers and mischiefs are prevented, wherinto people, by enemies entering in among them, might otherwise fall. Sundry of the Tribes of Israel, thorough too much security, suffered jebusites, Canaanites, Amorites, and other enemies to dwell among them p judge 1. 21, 27, 29, etc. a point of folly taxed by the Holy Ghost) whereby they became snares and traps to the Israelites, and scourges in their sides, and thorns in their eyes. What in the proverb is said of a troublesome guest, may Turpiùs ejicitur quàm non admi●itur h●spes. Vel hostis. Ovid. de Trist. lib. 5. Eleg 6. Intelligences useful. more properly be said of a mortal enemy. There is worse ado to cast him out, then to keep him out. For application of this point, 1. The best care that can be must be taken for good intelligence: that the purposes and plots of enemies may be prevented in the beginning before they come to any maturity. God's care in giving extraordinary intelligence by his Prophet to the King of Israel, of his enemy's projects, 2 King 6, 8, &c giveth evidence that it is a point of wisdom to get by all lawful means what intelligence we can. The advice which David gave to Hushai concerning intelligence was not unlawful, 2 Sam. 15. 34 etc. — 17. 14. &c 1 Sam. 19 2, 11. — 23. 9, 25. but very useful, as the issue proveth. David was oft preserved by that intelligence which he had of saul's purposes against him. 2. So soon as any true notice is given of an enemy's purpose against us, all good speed must be used to withstand him. Expedition is a principal point of warlike policy. Expedition useful. Gen. 14. 15. Ios. 10. 6, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Veni, vidi, vici, Caesar inter pom pae fercula trium verborum praetulit titulum, Veni, vidi, vici, non acta belli significantem, sed celeriter consecti notam. Sueton de 12. Caesar. l. 1. Hereby Abraham soon recovered what five Kings had lost in battle. When the Gibeonites sent to joshua for succour, this message they sent, Slake not thine hand, come up to us quickly and save us. joshua therefore came unto them suddenly, and went all night. Alexander got his many and great conquests by putting off no opportunity, nor deferring time. julius Caesar (another great Conqueror) thus expresseth his expedition, I came, I saw, I overcame. I came to such a place, I saw it, and instantly set upon it and overcame it. 3. Lest enemies should rise, and be upon us before we can have intelligence of their purpose, or notice of their approaching, it is very needful to have means to descry them before they be among us. The coming of jehu upon joram Means to descry enemies afar off. was very sudden. Yet by reason of the continual watch that was kept, he was descried afar off. And, had not God raised up jehu to execute vengeance on the house of Ahab, some mischief might have been prevented thereby. 4. So well prepared should kingdoms, nations, and cities Sufficient defence in a land Imminente bello, intus fide, for is ferro, non aurose muniunt: quatenus armati & non ornati hostibus melum incutiant. Bern. ad Mil. Temp. cap. 4. be, as if an enemy should suddenly invade them, yet not prevail against them, and overrun them. For this purpose (according to the situation of the place) ought they to be provided. Lands environed by the sea, with good shippings. Cities and towns in Continents well fenced. Expert soldiers and munition of all sorts in all places: yea and continual trainings, and military exercises for preserving seminaries of soldiers. Let the issue of Laish her security, & want of intelligencers, of watchmen, and of other means by which her people might in time have gone out against the Danites, and preserved their city, be a warning to all countries. §. 13. Of the lawfulness of war. V * See §. 9 War is warrantable. Abundant proof is hereof given in holy Scripture, (whence all sufficient warrant for any thing is to be fetched) as appeareth by these arguments following. 1. Saints not ignorant of Gods will, nor reproved of God Illi bella gesserunt, ut tales victorias appareret Dei voluntate praeslari. Aug. contr. Faust. Manich. lib. 22. cap. 76. in this case, have waged war: as Abraham, joshua, extraordinary judges, and the best of the Kings, with many others. 2. They have asked counsel, and received direction from God for waging war, judg. 1. 1. & 20. 28. 1 Sam. 23. 2. & 30. 8. 2 Sam. 5. 19 3. They have prayed for assistance herein: their prayers have in this case been heard: and they answerably have been thankful for success herein, Num. 21. 2. 2 Chro. 14. 11. & 20. 6. Psal. 18. 1, etc. 4. Their wars are testified to be waged in faith, Heb. 11. 33, 34. 5. God hath of himself (when no prayer hath for that end been made by man) expressly commanded his people to fight against enemies, Num. 31. 2. Ios. 6. 2. 6. God hath visibly showed himself a principal party in war and is styled a Captain of his people's host, Iosh. 5. 14, 2 Chro. 13. 12. 7. God hath given directions for well waging war, Deut. 20. 8. Part of the spoils taken in war were to be dedicated to God, Numb, 31. 28. 9 The Lords holy Priests were appointed to go with their holy trumpets unto the war for the soldiers better encouragement, Numb. 10. 9 2 Chron. 13. 12, 14. 10. Victory in war is promised as a blessing, Lev. 26. 7, 8, etc. 11. God is said to teach men's hands to war, and fingers to fight, Psal. 18. 34. & 144. 1. 12. Battles are styled wars of God, and the Lords Battles, 1 Sam. 18. 17. & 25. 28. 2 Chro. 20. 15. 13. God himself is styled A man of war, and the Lord of hosts, Exo. 15. 3. 1 Sam. 1. 11. §. 14. Of the lawfulness of war under the New Testament. 1. Ob. ALL these proofs are taken out of the Old Testament, 1. Ob. No proof for war out of the New Testament Answ. which gives not sufficient warrant to Christians. Answ. 1. The ground of the objection is unfound. For in many things the Old Testament gives even to Christians as good warrant as the New. e 2 Tim. 3. 16. 2 Pet. 1. 21. The Old Testament is as truly divine as the New. And many things therein contained concern all ages of the Church to the end of the world. 2. The kind of the forementioned reasons is such as is agreeable to common equity, and must in that respect be extended to all times. 3. Though no particular arguments could be diducted out of the New Testament, yet because the Old is so plentiful in proofs for war, the New is the more sparing. For the New Testament useth less to insist on those points whereon the Old hath much insisted. Instance the Sabbath, usury, removing landmarks, and other the like. 4. The Church in those times whereof the New Testament recordeth the history, had no outward settled state; but was under such civil Governors as were of a contrary profession, as Heathen Emperors and Lords. No marvel then that the New Testament speaketh no more than it doth of war. 5. The scope of the New Testament is rather to set out the spiritual kingdom of Christ, and the spiritual government of the Church, then civil outward polities and kingdoms of men: and therefore is the more sparing in this point of war. 6. The New Testament doth also afford sufficient warrant Arguments in the New Testament for war. for war: as is evident by these following reasons. 1. a Si percutere gla●io omninò ●a● non est Christiano, cur ergò Praeco Salvatoris contentos sore suis stipendijs militibus indixit, & non potius omnem militiam interdixit. Bernad Mil Temp. c. 3. Vide Aug contra Faust. Manich. l. 22. c. 74. When professed Soldiers, who lived on that profession, being powerfully wrought upon by john the Baptists ministry, asked him (for their future course of life) what they should do, he counsels them not to leave that profession, but well to use it, to be content with their wages, (Luk. 3. 14.) not to return their wages back again. Thus he justifieth their calling. For in an unlawful calling they might not continue, nor receive wages for it. 2. b Fidem laudavit Centurionis, non illius militiae desertionem imperavit. Aug. loc. citat. Sanen cum occidit malefactorem, non homicida, sed, ut ità dicam, malicida, & planè Christi vindex in his malè agunt, & defensor Christianorum reputatur. Ibid. Centurions, who were principal persons in war, are commended for those graces which were in them, and for the evidences they gave thereof, without any reproof or dis-allowance of their warlike profession, Matth. 8. 10. Acts 10. 4. 3. Wars waged in the Old Testament are commended in the New, Heb. 11. 33, 34. 4. Michael and his Angels are brought in fight with the Dragon and his Angels, Rev. 12. 7. 5. The victories which the Church under the New Testament shall have over her enemies is foretold, Rev. 17. 14. & 19 19 6. The Magistrate's sword is justified. But he beareth the sword aswell to subdue open enemies abroad, as to punish evil subjects at home, Rom. 13. 4. With that public sword when he slayeth a malefactor he is not to be counted a slayer of men, but a destroyer of evil men, and Christ's avenger of those that do evil, and a protector of Christians. §. 15. Of other objections against the lawfulness of war, answered. 2. Ob. CHRIST threatneth that All they that take 2. Ob. See §. 20. the sword shall perish with the sword. Answ. 1. That and such like principles concerned the jews, and others that lived before Christ as much as Christians. 2. They all are against private revenge. But war is a public execution of justice. 3. The forementioned threatening is in special to be applied to the hour, wherein Christ would give himself to the power of his enemies, and would not be rescued by the power of Angels: much less by the sword of man. 4. He would show how his kingdom was protected: not as humane kingdoms, by dint of sword. 3. Ob. We are commanded to have peace with all men. Answ. That, and other such like precepts are limited 3. Ob. Heb. 12. 14. Rom. 12. 18. with such provisoes as these, If it be possible, and, As much as lieth in you. On our part there must be no occasion of breaking peace, or making war. Yea if we can on lawful and meet terms make peace, we must do our best therein. 4 Ob. It was foretold of Christians that they should 4. Ob. Isa. 2. 4. beat their swords into ploughshares, and their spears into pruning-hookes: and that nation should not lift up a sword against nation, nor learn war any more. Answ. Those and such like prophetical phrases are somewhat hyperbolical; they express that entire amity that should be betwixt true Christians: and the alteration of their nature by the Spirit of grace. So as the difference betwixt nature and grace is very lively set out thereby: to which purpose tend those other high transcendent hyperbolical phrases of the Prophet Isay, Chap. 11. Vers. 6, 7, 8, 9 §. 16. Of warring with Christians. 5. Ob. TO yield that war may be made against Infidels, Idolaters, and other open enemies of the Church, yet may it not be made against Professors of the Christian Faith. Answ. 1. Some that outwardly profess the Christian Faith may be as great enemies to the true Faith, as plain Infidels. I know (saith Christ) the blasphemy of them that say Rev. 2. 9 they are jews, and are not, but are the synagogue of Satan. Papists profess the Christian Faith, yet are Antichristians, the directest and deadliest enemies that Christ's true Church ever had. The ten Tribes that with jeroboam revolted from the house of David, professed themselves to be the people of the true God, the God of Abraham, Isaac, and jacob, and yet were deadly enemies to judah, and the children of judah oft waged war against them, and that justly and lawfully: 2 Chro, 13, 15 and the Lord helped them therein. What can Papists plead more than the revolting Israelites could. Papists profess the true God, Father, Son, and Holy Ghost: So did the Israelites the God of Abraham, Isaac, and jacob. Papists are baptised: Israelites were circumcised. Papists retain the holy Scriptures; so did the Israelites, as much of them as was then written. Were it not too great a digression, I could easily demonstrate how Papists have much further started from the true Christian Faith, than the Israelites did from the Law of Moses. 2. The cause of war is more to be respected then the persons against whom it is waged. If Protestants should give just occasion of war, war might justly be undertaken against them. Before the division of the ten Tribes from the rest, the rest of the Israelites fought against the judg. 20. 28. 2 Sam. 2. 13. 2 Sam 18. 7.— 20. 6. etc. Benjamites, and that by God's advice. David also was forced to fight against the men of Israel that took part with Ish bosheth: and after that with Absalon; and after that with Sheba the son of Bichri. §. 17. Of the necessity and benefit of war. War is a kind of execution of public justice: and a means of maintaining right. For oft there is such conspiracy of many men together in doing wrong, and so obstinate and violent they are therein, as by no admonitions, persuasions, threatenings, penalties of Law, or ordinary means of executing justice they willbe restrained. And so insufferably ambitious are some, & so insatiably covetous, as no dignities or jurisdictions will content them, no revenues or profits will satisfy them. Were not such men restrained, and suppressed by force of arms, none should live in quiet, none should possess or enjoy any thing besides themselves. So as the iniquity of men causeth a necessity of war: and the benefit that thence ariseth causeth pious and righteous men to use it. By it a free and quiet profession of the true Faith is maintained: peace is settled: kingdoms and commonwealths are secured: lands and inheritances quietly possessed: all manner of callings freely exercised: good In ipsis rebus bellicis iusta bella, an iniusta sint, spectandum. Amb. office l. 1 c. 35. Ita ferè Aug. Quoest. super Ios. l. 6. c. 10. laws put in execution: due justice executed: ill minded persons kept under: and many evils prevented. I deny not but by war the clean contrary is oft effected, and all things thereby put out of order. But then war is abused. We speak of the just and right use of war. For this is in warlike affairs especially to be considered, whether the wars undertaken be just or unjust. §. 18. Of just wars. Ne bella per Moysen gesla miretur aut horreat, quia & in illis divina secu tus inperia non soeviens sed obediens fuit. Aug. count. Faust. Manich. l. 22. c. 74. Et Quoest. super Ios. l. 6. c. 10 Quest. What wars may be counted just and lawful? Answ. To make a just and full answer, wars must be distinguished. 1. There have been wars extraordinarily made by express charge from God. As the wars in Moses his time against Sihon, and Og, and the Midianites, (Num. 21. 21, 33. & 31. 1.) and the wars in joshuahs' time. No question must be made of them, because they had the best warrant that could be, God's command. If any will make those wars a pattern to root out kingdoms and nations as Moses and joshua did, let them show the like warrant. 2. Ordinary wars are either defensive or offensive. Defensive war is that which is undertaken to defend Defensive war ourselves or friends from such wrongs as enemies intent, or attempt against us or them: whether the enemies be foreign or domestic. This war whereunto Moses sendeth joshua, was defensive, against a foreign enemy which wronged these Israelites themselves, and first set upon them. The war wherein joshua aided the Gibeonites against the five Kings that besieged them, was defensive in the behalf Ios. 10. 7. 2 Sam. 3. 1.— 18. 7.— 20. 6. Offensive war. The causes thereof. Bellum ipsis pietatis materiâ siebat. Chrys. ad Pop. Hom. 14. Si quà gens vel civitas quae bello petenda est, vel vindicare neglexerit quod a suis improbè factum est, vel red dear quod per iniurias ablatum est, bellum est iustum. Aug. Quaest. super Ios. l. 6 c. 10. justa bella defi niri solent, quae ulciscuntur iniurias. Ibid. of friends against foreign enemies. David's war against the house of Saul, and against them that took part with Absalon, and Sheba, was defensive against domestics. No question can be made of the lawfulness of such wars as these are. Necessity forceth men thereto. Offensive war is when enemies are first set upon: which according to the causes given of offending an enemy, may be as just as defensive war. The causes are such as these. 1. Maintenance of Truth, and purity of Religion. This moved the Israelites in Canaan to think of making war against their brethren on the other side of jordan, jos 22. 12. In this respect the wars of the Kings of the earth against Antichrist are commended, Dan. 11. 40. Rev. 17. 16. 2. Recovery of that which is unjustly taken away. For this end the Israelites in samuel's and David's time set upon the Philistines to recover the cities which they had taken away, 1 Sam. 7. 14. 2 Chron. 18. 1. This also was the cause of Abijahs' war against jeroboam, 2 Chro. 13. 5. 3. Execution of vengeance on such as have done public wrong. This reason doth God render of sending Saul against Amalek, 1 Sam. 15. 2. For such a cause David made war against the Amonites, 2 Sam. 10. 7. 4. Drawing away enemies from some dangerous plot that they have in hand. Thus to draw Saul from pursuing David, God stirred up the Philistines to invade Israel. Thus 1 Sam. 23. 27. 2 Chro. 16. 3. Asa set upon Baasha, to hinder the bulwarks which Baasha was making against judah. If Asa had not distrustfully hired wicked instruments, he had done well in his war. 5. Weakening the power of open and professed enemies. For this end David set upon all enemies of Israel round about. 2 Sam. 8. 6. Subduing of rebellious subjects that gather head, and will not be brought under law. For this end Abel of Beth-maachah was besieged by David's men. 7. To help and assist friends and allies in like cases. So 2 Sam 20. 15. Abraham fought against them that with other Sodomites had taken Lot captive. Gen. 14. 14. Provided notwithstanding that before men enter into war, whether defensive or offensive, all good and fair Cautions in going to war. Non sanè inter vos aliud bella movet, litesque suscitat, nisi irrationabil is iracundiae motus, aut inanis gloriae appetitus, aut terrenae qualiscunque possessionis cupiditas: talibus certè ex causis neque occidere neque occumberetutum est, Bern. ad Mil. Temp. c. 2, etc. Vide item Aug. cont. Faust. Manich. l. 22. c. 74. means be used, to move enemies voluntarily to do what is just and equal. The advice which the Apostle giveth about going to law, (1 Cor. 6. 1, etc.) may fitly be applied to going to war. We have good patterns herein, not only in the Israelites towards their brethren, (jos 22. 13. judg. 20. 12, 13.) but also in jephthah towards the Ammonites, (judg. 11. 12.) Yea the directions given in the Law tend much to this purpose, Deut. 20. 10, etc. This caution observed, in faith may men on the forenamed grounds wage war. But if nothing besides the motion of unreasonable passion and anger, or ambition and vainglory, or desire of any earthly possession whatsoever, do provoke men to war, surely for these causes it is not safe to kill or to be killed. Soldiers were of old gravely and justly reproved for undertaking combats in such cases. §. 19 Of soldier's encouragement in just war. THat which hath been delivered of the lawfulness of war cannot but afford matter of much comfort and courage to such as are called to just war. They may on this ground go in faith, with much confidence, cheerfully, and courageously. If there be peace betwixt God and their own souls, if they have truly repent of all their sins, if their persons be justified as well as their cause warranted, they may not only call upon God, and that in faith, for his assistance and blessing, and depend on him for the same, but also undauntedly meet death in the midway, and comfortably commend their souls into God's hands. What need he in Quid vel vivens vel morieus metuat, cui vivere Christus est, & mori lucrum. Bern. ad Mil. Temp c. 1. Eisihosies nos perimant, nullum tamen ad animas periculum migrat: neque salutem illam sempiternam violare possunt. Chrys. Hom. 7. in 1 Tim. 2. life or death fear, to whom to live is Christ, and to die is gain, Phil. 1. 21. Though enemies destroy the body, yet no danger comes thereby to the soul: neither can they impeach eternal salvation. There is much comfort in breathing out our last breath in God's work. It is a kind of Martyrdom. For a soldier to die in the field in a good cause, it is as for a Preacher to die in a pulpit. Upon the cautions before noted, this assuredly willbe the issue, If a soldier get the day, or otherwise escape with his life, they that set him on work are too too ungrateful if they do not abundantly reward him. Herein if man fail, assuredly the righteous Lord will not fail. For, whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free, Eph. 6. 8. In particular, The Lord will certainly make them a sure house that fight the battles of the Lord, 1 Sam. 25. 28. If Quàm gloriosi revertuntur victores de praelio, quàm beati moriuntur Martyres in praelio. Bern. loc. citat. in this work of the Lord, in his war, he be slain, his soul shallbe more than a conqueror, triumphing in heaven over all sorts of enemies. They may therefore be secure. O how gloriously do such with victory return from war! how blessedly do such as Martyrs die in battle! §. 20. Of opposing violence to violence. VI * Sec § 9 VIolence may be resisted with violence. If any course may be accounted violent, surely war is one of those courses. To omit the * §. 13. Lex talionis. forementioned proofs for the warrant of war, a Deut 19 21. Exo. 21. 23, 24, 25. the law of requiting like for like maketh much to this purpose. Thus dealt b 1 Sam. 15. 33. Samuel with Agag, when he said to him, As thy sword hath made women childless, so shall thy mother be childless among women. So dealt. c judge 1. 6, 7. judah with Adonibezek, whose thumbs and great toes they cut off: for so had he dealt with 70 Kings. Many like evidences are recorded and justified in holy writ. Thus are violent, cruel, and hardhearted men by a sensible demonstration brought to see their perverse and mischievous disposition. As the forenamed Adonibezek confesseth, saying, As I have done so the Lord hath requited me. Ob. How can this resisting of violence with violence stand with those Christian principles, Resist not evil, Recompense to no man evil for evil. Avenge not yourselves, Quid est non reddere malum pro malo, nist abhorrereab ulcis●ēdi libidine? Quid est accepta iniuria ignoscere malle quam persequi, etc. Aug. Macellino. Epist. 5. Hoc fit ut vincatur bono malus, immo in homine malo vincatur bogo malum. Ibid. Vide Aug. contr. Faust. Manich l. 22. c. 76. Mat. 5. 39 Rom. 12. 17, 19 Answ. 1. The resisting of violence here intended is a public execution of justice: but that which Christ forbiddeth is private revenge. The latter phrase, avenge not yourselves, is an exposition of the former. 2. Christ's words are to be taken comparatively, thus. A Christian must be so fare from revenge, as rather suffer a double wrong. 3. They imply a readiness to forgive, again and again. 4. They import a Christian virtue, of overcoming evil with goodness and patience, Rom. 12. 21. Learn wisely to discern betwixt persons, and cases: thoroughly sift and examine your own passions: let your hearts be seasoned with a true fear of God, and love of man: let it be inflamed with a zeal of God's glory: set good ends before you, and aim at them: be well instructed in the means whereby you may attain to those ends; and then take courage and resolution to yourselves. Deal with wicked men, as wicked men are to be dealt withal: fight against them that fight against you: with the froward show yourselves froward, (as the Lord himself doth:) despise them that despise you: show as much scorn of them, as Psal 18. 26. 1 Sam. 2. 30. they can do of you. This is to answer a fool according to his folly, and to keep him from being proud in his own conceit, Pro. 26. 5. from insulting over you, and from taking advantage against you. There be times & occasions when mischievous enemies are not to be yielded unto, no not an hair's breadth. By opposing undaunted courage against their stout boldness, they may be beaten at their own weapon. §. 21. Of using means. VII. * Sec §. 9 APproved means are to be used for attaining our desired ends. The parables which our Lord useth about providing that which may be sufficient for an intended building, and about casting how to meet an enemy that is coming against him, (Luke 14. 28, etc.) give good evidence to the truth of this point. Wherefore such Saints as have been guided by the Spirit of God, even in those wars whereabout God himself hath sent them, and to which he hath given assurance of victory, have been careful to use means. For this end b Ios. 1. 12, etc. joshua required all the men of war that were of the Reubenites, Gadites, and half the Tribe of Manasseh, that quietly enjoyed their possessions on the other side of jordan, to go over before the rest of the Israelites, armed to help them. On the contrary c judge 5. 23. Meroz is cursed for not affording aid to help the Lord against the mighty. The means * §. 12. before noted for keeping out enemies tend to the point in hand. Of such use are means, as if they be wanting, God will not do the thing that is expected to be done. Though d Acts 27. 24, 31 God had given to Paul all that sailed with him, yet when the mariners (who are ordinary means to advise, and help in dangers on the sea) were about to leave the ship, Paul said, except these abide ye cannot be safe. So as ordinarily there is a kind of necessity that means be used. Yea we oft read of means used in extraordinary matters. e Exo. 8. 17. The dust of the earth was struck, that out of it lice might arise to plague Pharaoh. f— 9 8, 10. Ashes of the furnace were sprinkled into the air to cause boiles to break forth upon man and beast in Egypt. g— 17. 6. The rock was struck with a staff to make water flow out of it. h 2 King 4. 41. Meal was cast into the pot, to make the pottage wholesome. The use of means makes much to the manifestation God's glory in the use of means. 1. Of God's providence, in affording meet means. 2. Of his wisdom, in ordering means fitly. 3. Of his goodness, in blessing means. And thus more occasion is given of calling upon God for his blessing on the means which are used: and of praising him when we see the fruit and benefit of means: yea and of humiliation when we observe means to be wanting, or to be ineffectual. 1. Ob. i 1 Sam. 14. 6. There is no restraint to the Lord to save by many or by few, and k 2 Chro. 14, 11 Means have respect to Gods will. by them that have no power. Answ. 1. In speaking of means no question is made of God's power. For he that without any means made all things, can do what else pleaseth him without means. But the question is of his will; whether he that hath sanctified such and such means, for such and such purposes, will effect matters without the means which he hath appointed for effecting them. 2. The question is of God's ordinary manner of working. Now Gods ordinary providence in ordinary matters is the ground of our faith, rather than his extraordinary power. 2. Ob. l judg. 7. 2, 4. God restrained Gideon in using the means that in his case were ordinarily used. Answ. The Lord toeth not himself to ordinary courses, God not tied to means. as he hath tied his creatures, who can not go beyond the bounds which he hath appointed to them. So as herein lieth a difference betwixt the Creator and creatures. For the manifestation of this difference it pleased God sometimes to do great matters with small means, (yea and m Exo. 17. 28. with no means at all,) and to cause those particulars to be recorded, that all ages might know what of himself he is able to do. 3. Ob. Means use to draw men's minds from God: and Abuse of means. to make them dote too much on means. Answ. That is the abuse of means. Means are by such considered only in themselves, and not in the principal agent who makes them effectual. Such were the Israelites, to whom the Prophet thus, n Isa. 31. 1. Woe to them that go down to Egypt for help, and stay on horses, and trust in chariots because they are many, and in horsemen because they are very strong: but they look not unto the holy one of Israel, neither seek the Lord. Thus they severed things, which were to be joined together, God and means: means being the hand of the divine providence whereby he worketh such and such things. Quamvis credamus in Deum, faciamus tamen quae facienda sunt ab hominibus in praesidium salutis, ne praetermittentes ea Deum tentare videamur. Aug. Quaest super Gen l 1. c. 102. Means therefore (in the right use of them) give occasion of beholding God, of calling on him, and praising him. Daily food, apparel, sleep, works of our calling, and other like means whereby we are sustained, work such effects in those that are piously minded. Wherefore though we believe in God, yet let us do those things that are to be done by man for our safety, lest letting slip such means we may seem to tempt God. It will therefore be our wisdom in every thing that we take in hand, 1. To observe what means are warranted for the effecting Rules for using means. thereof. Out of God's Word we may have sufficient direction in this case. 2. To be diligent in using those means. Many promises Pro. 10 4.— 12. 11. are made to the diligent, especially in salomon's Proverbs. 3. * Sec §. 27. Psal. 127. 1. To call on God for his blessing on our endeavours. Except the Lord keep the city, the watchman waketh but in vain. To neglect means is an extreme in the defect, implying too great security. To rely only on means is an extreme in the excess, implying too much insolency. God is tempted both ways. The middle therefore is the best and safest course, which is, in the use of means to rely on God for his blessing. §. 22. Of the gestures of prayer. EXOD. XVII. IX. To morrow I will stand on the top of the hill with the rod of God in mine hand. * Vide §. 1. & 9 THe Internal means, as promised on Moses part to be used by him, are here set down. Wherein 1. the action undertaken by him is thus expressed, I will stand. This gesture of the body is put for an action of the mind Metonymia adjuncti. Signum prore significatâ. signified thereby, which is prayer. For standing was of old an usual gesture of prayer. It never was the only gesture. For the Scripture expresseth many other: whereof some were gestures of the whole body; others of particular members thereof. There are three especial gestures of the whole body. 1. Standing. 2. Bowing. 3. Prostrating, or lying all Gestures of prayer. along. 1. Of Standing, more anon. 2. * §. 23. 1. Bowing. Bowing was used as an action of much reverence: and that for the most part, when they testified their thankful acceptance of some special favour. Read for this Exo. 4. 31. & 12. 27. 2 Chro. 29. 29, 30. Neh. 8. 6. 3. Prostrating, or lying all along testified much humiliation, and dejection of the soul. Read for this, Ios. 7. 6. 2. Prostrating. 2 Sam. 12. 16. Ezra. 10. 1. Mat. 26. 39 The gestures of the particular parts of the body are many more: as, 1. Lifting up eyes. This giveth evidence of our expectation of help from above: and of our faith fixed on him 3. Lifting up eyes. who is in heaven. For the eye in prayer when it is lift up useth to stand fixed: in which respect Christ is said to lift up his eyes, and to look to heaven, (joh. 11. 41. Mat. 14. 19) Pronaque cum spectent anima lia caetera terram, Os homini sublime dedit, coelumque videre jussit, Sec. Ovid Metamorph. l. 1 See the Saints Sacrifice on Psal. 116. §. 25. 4. Lifting up hands. and David expressing prayer by this phrase, addeth the reason thereof, thus, I will lift up mine eyes unto the hills from whence cometh my help, etc. (Psal. 121. 1, 2. & 113. 1, 2.) Herein lieth an apparent difference betwixt man and other creatures. For where other creatures look downward, man's countenance is made more erect. And where other creatures have but four muzzles in their eye, man hath a fift to lift the eye upward. 2. Lifting up hands, or spreading them abroad. Hereby we manifest that we can find no succour in ourselves: but are ready to receive it from him on whom we call, and to whom we stretch our hands. Thus Solomon in his solemn prayer, spread forth his hands towards heaven, and under this phrase setteth out the prayer of others. (1 King. 8. 22, 38, 54.) So doth David, (Psal. 141. 2.) and jeremiah, (Lam. 3. 41.) 3. Casting down eyes. This testifieth an holy shame, and 5. Casting down eyes. confusion of face by reason of a man's unworthiness, and unfitness to appear in God's sight. Take instance hereof in the penitent publican, (Luk. 18. 13.) and in devout Ezra, Ezr. 9 6. 4. Knocking the breast. Contrition of heart, and compunction 6. Smiting breast. of spirit, godly sorrow and grief is hereby manifested. In such respects the forenamed Publican is said to smite his breast, Luk. 8. 13. 5. Renting clothes, pulling hair off the head and beard: 7 Renting garments, etc. these are gestures which Ezra used, (Ezr. 9 3, 5.) to which may be added the penitent woman's tears, with which she washed the feet of Christ, and her wiping them with the hair of her head, Luk. 7. 38. Deep apprehension of sin, and much aggravation of grief is by these and other like unusual gestures declared. 6. Kneeling. This is the most usual and proper gesture for prayer. For examples, read 2 Chro. 6. 13. Ezra 9 5. 8. Kneeling. Dan. 6. 10. Luke 22. 41. Act. 7. 60. & 9 40. & 20. 36. & 21. 5. 8. Kneeling. Deum genu posito adoramus, & fixo in terram poplite magis quod ab eo petimus, impetramus. Legimus enim & Paulun in littore sic orasse: & geniculationes in oratione praeceptas. Hier. Comment. lib. 2, in Eph. 3. The very act of prayer is implied under this gesture, Eph. 3. 14. Psal. 95. 6. That homage which we own to God, that reverend respect which we bear to him, that honour which we desire to yield to him is hereby testified. All these gestures (as occasions serve) well beseem those that call upon God. But because here mention is made only of standing it shallbe sufficient to have named the other. §. 23. Of standing in prayer. EXOD. XVII. IX. I will stand. FRequent mention is made of standing at prayer. For proof whereof, among others, take notice of these 9 Standing. Stantes oramus quod est signum resurrectionis. Aug. januatio Epist. 119. Et de Serm. Dom. in monte ● 2. Scriptures, Gen. 18. 22, 23. & 24. 13. 1 Sam. 1. 26. Neh. 9 2, 4, 5. Mat. 6. 5. Luk. 18. 11, 13. Mar. 11. 25. Christians in the Primitive Church on the Lords days, and also on sundry other Festivals did use to pray standing. In many respects doth this gesture well become the divine exercise of prayer. 1. It is a reverend manner of presenting one's self to God. 2. It is an outward means of raising men's hearts and thoughts from earth to heaven. For in this kind of gesture is the head raised furthest from the earth, nearest to heaven. It is not so in bowing, sitting, kneeling, lying. 3. It is a testification of our acknowledgement of God's Sovereignty, authority, and dignity. Therefore among men, inferiors stand before them under whose command they are, 1 King. 3. 16. & 10. 8. Dan. 7. 10. 4. It is a sign of steadfast faith in prayer. It is oft put for a gesture of steadiness: and opposed to leaning, wavering, reeling, 1 Cor. 16. 13. Eph. 6. 13, 14. Hereby Moses might then imply 1. That he would present himself before the throne of God for them. 2. That he would elevate his heart, and lift up his desires to heaven. 3. That he would do what he did with due reverence, and respect to God's excellency and sovereignty. Stabat Moyses expectans fidem coelestium promissionum. Amb Comment in Psal. 118. Ser. 19 4. That he would with the best steadfastness of faith that he could pray for them, expecting the truth of divine promises. Thus he showeth that on his part he would not be wanting to do what belonged to him, that they might be the more stirred up to do on their part what belonged to them, and that all might with the stronger confidence expect a good issue. Therefore this he professeth to do before hand, thus, (as our English translates it) I will stand. Or, (to turn it word for word) * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal Benoni. Me consistente. Trem. & jun. I standing, which implieth a continuance in doing what he undertook to do, together with an outward manifestation thereof. For by saying, I will stand, he meaneth as much as if he had said, I will pray, and you shall see that I pray. This gesture of standing being proper to prayer, showeth what they may do who are so thronged as they cannot kneel. They may stand. So as it taketh away their pretext who in straight pews sit at prayer, because forsooth they cannot kneel. But I conceive that where a man can sit, he may much better stand. §. 24. Of the time and place of Moses his prayer. THe time which he limiteth for performing the forementioned duty is not much delayed, nor fare put off: but rather the first opportunity is taken. For this word, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomorrow, hath relation to Amaleks' setting upon them, and implieth the next day: sooner than which, an army could not have been gathered together. The place also is expressed. (On the top of the hill.) At the time that Amalek set upon them they were in a valley, or in a plain, and there joshua went out against them. But Moses Why Moses went up to the top of an hill. goeth to the top of an hill near to that valley, and that for sundry just and weighty reasons: as, 1. That he might the better discern the battle, and know whether Israel or Amalek had the better, and answerably order his prayer. Quando flamus ad orationem, vigilare & incumbere ad preces toto corde debemus. Cypr. Ser. 6. de Orat, Dom. Vtiliter orationis tempore etiam corporalis loci secretum quaerimus. Bern de Ascens. Dom. Serm. 4. Clamat cor nostrum sublimita te cogitationum. Amb. Comment. in Psal. 118. Ser. 19 vers. 1. 2. That joshua and his soldiers might behold Moses lifting up his hands: and thereby be the more encouraged. 3. That he might be the more quiet and free from disturbance and distraction, (which he could not have been, if he had remained in the plain among the people: or if he had been in the army.) For when we set ourselves to prayer, we must set ourselves thereto with the whole heart Therefore in time of prayer we may usefully seek secrecy of place. 4. That by the open sight of heaven, his spirit might be the more cheered, his thoughts more elevated, and so his prayer the more sharpened, and his faith the more strengthened. For by the sublimity of our thoughts our heart is enlarged. By all these we see that he chose a very fit place for his purpose. §. 25. Of the rod which Moses used. EXOD. XVII. IX. With the rod of God in mine hand. Much is spoken of the rod here mentioned. But what kind of rod it was, is not agreed upon by all. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit, declinavit. The word, according to the notation of it, signifieth a thing to lean on. The strength of bread is set out by this word, and styled a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis baculum. Lev. 26. 26. the staff of bread. That also whereupon wicked men do repose their trust and confidence, is by this very word expressed, and called b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculum impiorum Isa 14. 5. the staff of the wicked. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum chirik significat tectum. Cum patach, baculum. A bed, whereupon a man lieth and resteth himself, is signified by a word which cometh from the same root, and hath the very same letters, though not the same points: wherein the LXX being somewhat mistaken, do translate the Hebrew word that signifieth a bed, by a Greek word that signifieth a staff: which gave occasion to that seeming difference betwixt Moses and him that wrote the Epistle to the Hebrews, about Israel's bowing himself d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad caput lecti. upon the bed's head, (as it is in Gen. 47. 31.) and e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super extremo baculi sui. Upon the top of his staff (as it is in Heb. 11. 21.) Both which may well stand together. For, being an old man and weak, he was fain to have a staff to rest on, and leaning thereon, he bowed towards the bed's head. By the forenamed notation, and usual acceptation of the word it appeareth that that which is here translated a rod, was not a wand, (as some would have it) or a riding stick: such rods are not to be leaned upon: * Isa. 10. 15. The Prophet Isaiah (where he maketh an express difference betwixt a rod and a staff) useth f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word to set out a rod, and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of this text to set out a staff. The rods which the chief of every Tribe used to have, have this h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 17. 2. title: which questionless were such as prime Officers at Court use to have, called White-staves. The first time of mentioning the rod here spoken of, was when i Exo 3 1.— 4. 2. God appeared to Moses as he was keeping sheep. Whence some (and that not without probability) do gather, that this, which is translated a rod, was a shepherd's crook. But were it a shepherd's crook, or a staff, or a wand, in regard of the use that we may make thereof, all is as one. This is it whereof God said to Moses, k Exo 4. 17. Thou shalt take this rod in thine hand wherewith thou shalt do signs. Wonders done with Moses his rod. De mirandis factis per virgam Moysis. lege Hieron. Comment. in Ezek. 29. lib. 9 Many admirable things are noted of this rod. By it, 1. It being turned into a serpent, the rods of the enchanters, which seemed also to be serpents, were swallowed up, Exo 7. 10, 12. 2. The waters in the rivers of Egypt were turned into blood, Exo. 7. 20. 3. Dust was turned into louse, Exo. 8. 17. 4. Thunder, hail, and lightning fell, Exo. 9 23. 5. An Eastwind was raised, which brought grasshoppers, Exo. 10. 13. 6. The Red Sea was divided, Exo. 14. 16. 7. The rock gave out water, Exo. 17. 6. 8. The victory here mentioned was obtained, Exod. 17. 9 Why called the rod of God Virga Dei dicitur quae primum dicta est virga Aaron, postea vero virga Moysis, sic ut dicitur spiritus Heliae qui est spiritus Dei, cujus particeps factus est Helias, etc. Aug. Quaest. super. Exo. l. 2, q. 65. This rod is here, as in other places, called the rod of God, because 1. God appointed Moses to use it, Exo. 4. 20. 2. God promised that wonders should be done by it, Exo. 4. 17. 3. God wrought the miracles that were done by it: so as, it was God's instrument, Exo. 3. 20. 4. It was a visible memorial of God's mighty power, Exo. 17. 5, 6. It is also a Exo. 7. 9, 12, 19— 8. 16, 17. sometimes called Aaron's rod, because God appointed Aaron to use it in working the first miracles that were wrought in Egypt. And it was most usually styled b— 9 23.— 10. 13.— 14. 16.— 17. 5. Moses his rod, c— 4. 2. because it first belonged to him before any miracles were wrought by it: and because he most used it. This Rod, Moses here promiseth to take with him in his hand, that being in the mount, he might hold it up as the Lords standard: and that both in regard of himself, and also in regard of the soldiers in the field. For himself, that by looking on it he might be put in mind of God's former works manifested by that rod: and so have his faith the more strengthened. For them in the field, that they might have a visible evidence of his stead fastness in calling upon God for them: and so be the more encouraged. §. 26. Of the resolution and observations of the latter part of the ninth verse. EXOD. XVII. IX. To morrow I will stand on the top of the hill with the rod of God in mine hand. THe main Scope of this promise made by Moses, is to assure those whom he sent forth into the field to fight, that he for his part would not be wanting to assist them with his best prayers. For in this promise is a description of his manner of praying for them. More particularly we are to observe 1. The Person that maketh the promise. I, saith Moses, that went not with them. 2. The Substance of the promise. This may be distinguished into four branches. 1. The Matter, or particular thing that is promised, will stand. 2. The time when. Tomorrow. 3. The Place where. On the top of the hill. 4. The Instrument wherewith. In setting down whereof there is noted 1. The Instrument itself. With the rod of God. 2. The Manner of using it, In mine hand. 1. The Inference of this promise upon the charge given to joshua, (the charge being for providing good outward means, the promise, of earnest prayer) giveth us to understand that, I. Prayer must be added to other preparations. 2. The Person that promiseth to pray being one of those that tarried at home, and went not out to the war, giveth instance, that, II. Prayer for good success in war is to be made by such as tarry at home. 3. The phrase whereby the thing promised is expressed (will stand) being an external gesture of prayer, sheweth, that, III. Inward devotion of heart is to be manifested by the outward disposition of body. 4. The Time prefixed (to morrow) being before the battle was ended, declareth, that, four Succour must be sought of God in season. 5. & 6. The Place being first on an hill, which was in the open field: and then on the top of the hill, whence the army might be seen of Moses, implieth, that, V Any place may be fit for prayer. VI Knowledge of that for which prayer is made is an especial means to sharpen prayer. 7. The Rod which he taketh with him, being the rod of God, wherewith God had before wrought many wonderful works, importeth, that, VII. Consideration of God's former works is of special use to strengthen faith. 8. The Manner of using it, by holding it in his hand, namely to this end that joshua and other soldiers might see it, intimateth, that, VIII. Persuasion of others prayers addeth much courage in dangerous employments. §. 27. Of joining prayer with other means. I. * §. 26. PRayer must be added to other preparations. When a Gen. 32. 6, &c jacob heard that his brother Esau was coming against him with 400 men, he took the best order that he could either by presents to pacify his brother, or, if some of his company were slain, yet to make an escape with others: but withal he prayeth to God for protection, yea in prayer he wrestled till he prevailed. b judg. 11. 29, 30. Iphthah leads out against the Ammonites a well furnished army: yet voweth a vow unto the Lord. Now a vow is an evidence of earnest prayer. Though his particular vow be not to be justified, yet his manner of going to war is commendable. Samuel doth, c 1 Sam. 7. 5, &c as Moses here, he gathereth Israel together to fight against the Philistines, and promiseth to pray for them. The d 2 Sam. 23. 8, etc. number of worthies, and the e— 24. 9 multitude of valiant Soldiers that David had, bear witness to his prudence in preparing external means: and his many f Psal. 7. 1, etc.— 25. 2, 19, 20.— 44. 1, etc. prayers recorded in the Psalms, give evidence of his piety in seeking help of God. g 2 Chro. 17. 12, etc.— 20. 3. Very much is spoken of jehosaphats' great preparations: yet when he heard of the approach of enemies, by fasting and prayer he sought help of God. So many other faithful Saints. After that the Apostle had exhorted Christians to be strong in the Lord, and to put on the whole armour of God, wherewith he showeth how a Christian may be armed from top to toe, he addeth this exhortation, h Eph 6. 10, 18 See The whole armour of God, on Eph. 6. 18. § 1. Pray always with all prayer, etc. Means without God's blessing are of no use. i Psal. 127. 1. Except the Lord build the house they labour in vain that build it: Well therefore saith the Psalmist, k— 44. 6. I will not trust in my bow, neither shall my sword save me. But * See The whole armour of God on Eph. 6. 18 §. 18, 22. prayer is that which God hath sanctified for obtaining his blessing, and his help. To this purpose is prayer exceeding, powerful. It hath always (if at least it were made aright) obtained victory. What now may we judge of them that think prayer then only needful when other means fail? To say the least of them Reprehension of such as separate prayer and other means. they show themselves apparently ignorant of the supreme power of God in ordering means: which are so subordinate to the divine providence, as without it they are of no use at all: and withal they show very little zeal of God's glory. For were there not an absolute necessity of prayer, and that in regard of some benefit to themselves, it appears that prayer as it is a part of God's worship, and a means to set out God's honour, should never be made by them. If in this case neglect of prayer be such a point of impiety, what is it to enterprise war with masks, interludes, plays, and such kind of sports? Can a blessing be expected in such courses? Set this pattern of Moses before you, all of all sorts. Whether other means fail or abound, let not this of prayer Nibil est tam arduum atque disf●ile quod non Deo adiuvante planissimum atque expeditissimum fiat. In ipsum itaque suspensi, ab eo auxilium deprecantes, quod instituimus quaeramus. Aug. de lib. arbit. c. 6. be neglected. This makes a supply where other means are wanting. This makes other preparations successful. Let therefore all armies be sent forth by Christian Princes with more than ordinary prayer. Thus may we in greatest distresses be sure of succour. For there is nothing so hard but with Gods help it may be made easy. On him therefore let us depend: of him let us seek help, and so accomplish our purposes. §. 28. Of their care who tarry at home to pray for them that go to war. II. * See §. 26. PRayer for good success in war is to be made by such as tarry at home. So did a 1 Sam 7. 9 Samuel. b— 4. 13. Eli's waiting for news out of the army, implieth that his prayer was not wanting. c Psal. 60. That solemn form of thanks which David gave to God upon Joab's return with victory, giveth proof of his praying for the armies. d Gen, 14. 20. So doth Melchizedechs' congratulation of Abraham's victory. 1. God's honour is engaged in the success of such as profess God's truth. 2. Their cause ought to be accounted a common cause of all that are of the same profession. 3. Christian sympathy, and the Communion of Saints should make us account others dangers, and others success as our own. 4. If they which go out to war, be of our own country or nation, by their overthrow we incur hazard: by their victory the more safety is brought to us that tarry at home, yea we all partake of the benefit of the spoils which they make of enemies, the whole kingdom is enriched thereby if they be great. If these be not sufficient motives to enforce the equity of the forenamed duty, what can be sufficient? Remember therefore what Vriah said, The Ark, and Israel, 2 Sam. 11. 11. and judah abide in tents, and my Lord joab, and the servants of my Lord are encamped in the open fields, shall I then go into my house to eat and to drink? He, when he was at home was as much affected with the armies in the field as if himself had been there. Can any than be so careless of them as not to pray for them? Assuredly, if Magistrates, and Ministers, if great ones, and mean ones were more conscionable in performing this duty, better success might be expected. But so fare are most from obtaining a blessing upon the armies that go forth, as rather on the contrary (Achan like) they trouble the armies Ios. 7. 1. 25. that are sent out, by provoking God's wrath against them, thorough their impiety, and profaneness, lewdness, and licentiousness. Such either pray not at all: or they make their prayers to be an abomination to the Lord. For, he that Prov. 28 9 turneth away his ear from hearing the Law, even his prayer shallbe abomination. Thus wicked persons are betrayers of such as (out of the places where they dwell) go to war. §. 29. Of manifesting our inward desire by our outward gesture. III. * See §. 26. Flexo corpore mens est erigenda ad Deum. Bern. medit. devo c. 6 INward devotion of heart must be manifested by the outward disposition of body. As the many gestures which in Scripture are recorded and approved, being used by Saints in prayer (whereof before, §. 22.) do afford good proof to the point, so also the manifold expressions of prayer by sundry gestures proper thereto: as such as these, b Psal. 123. 1. I lift up mine eyes: c Eph. 3. 14. I bow my knees, that is, I pray. d Psal. 95. 6. Let us lift up our hands: e Lam 3. 41. Let us kneel, that is, let us pray. f Psal. 141 2. Let Animus in gestu corporis apparet, Gestus corporis signum est mentis. Corporis gestu animus proditur. Bern. de modo benè viv. Scr. 9 Benefits of outward gestures in prayer the lifting up of my hands be, that is, let my prayer be. So here in this place, I will stand, that is, I will pray. As in other cases, so also in prayer, the mind appeareth in the gesture of the body: for this is a sign of that. So as by the manifestation of our inward devotion by our outward gesture, God is more honoured, others are made like minded, and our own spirits are quickened. 1. For God, he is by that means glorified both in soul and body: as we ought in both to glorify him, 1 Cor. 6. 20. Ob. God is a Spirit, and they that worship him must worship him in spirit and truth, joh. 4. 24. Answ. True. But what then? Is he not therefore to be worshipped in body? Fie on such a consequence. Indeed God is most especially to be worshipped in Spirit. All outward worship without it is altogether in vain, Isay. 19 13. But God's delight in the spirit doth not imply a dislike, or no liking of a manifestation thereof by the body. He that said in regard of an upright manner of performing the things which we do, Take heed that ye do them not before men to be seen of them, Mat. 6. 1. said also in regard of our zeal to God's glory, Let your light so shine before men as they may see your good works and glorify your father which is in heaven, Mat. 5. 16. What therefore God hath joined together, let no man put asunder, Mat. 19 6. 2. For others, our outward gesture manifesting our inward affection, they may be brought to add their prayers also, and join with us, (as they who saw the company of Prophets prophesying, prophesied also among them, 1 Sam. 19 20.) or at least say Amen to our petitions, and desire God to grant them, as old Elie did, when he understood how Annah had poured forth her soul before God, 1 Sam. 1. 17. 3. For ourselves, by the outward gesture of the body our own spirits within us are much affected. For there is a sympathy betwixt soul and body. Bowing the body in prayer, as it testifieth the humiliation of the soul, so it maketh the soul to stoop somewhat the lower. Beating the breast doth somewhat the more break the heart; lifting up eyes or hands raiseth up the heart; spreading the arms abroad enlargeth the desire of the heart; standing erect maketh the soul the more steady. Exhortation to use seemly outward gesture in prayer. Let us on these grounds both declare and help the inward faith and fervency, devotion and contrition of our souls by the outward gestures of the body. There needs no great labour after outward, gesture, if at least there be true devotion in the heart. The parts of the body are so commanded by the soul, as they will soon declare the intent thereof. This is evident by the private prayers which persons truly devoted do make. For when they are alone, and no creature present to take notice of the outward gesture, according to the affection of the heart, when it is indeed fervent, the eyes willbe cast up, or cast down, the arms spread abroad, the hands lift up, or beating the breast, the body cast prostrate upon the ground, and other like gestures performed. They who use to pray privately and fervently, know this to be true. I urge not this outward gesture, to make men play the hypocrites. Fare be such intents from my mind. Men are too prone to make show of more than is in them: they need no provocations thereto. Besides hypocrisy is so odious in God's sight, as it makes our best works abominable: Isa. 66. 3. But that be referred to him who searcheth the heart, and knoweth the inward thoughts of men: and to every one's conscience, that will excuse or accuse him. I urge a manifestation of inward affection, and that by such outward gestures as are Gestures in prayer how ordered. 1. Warrantable by God's Word. 2. Agreeable to the action in hand. 3. Answerable to the inward affection. §. 30. Of seeking help of God in time. four * See §. 26. SVccour must be sought of God in season. a Zeph. 2. 2. Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, etc. seek the Lord. b Isa. 55. 6. Seek the Lord while he may be found: call upon him while he is near. c Amos 4. 12. Prepare to meet thy God, O Israel. Meet him before he is gone, meet him before he have caused his wrath to fall. d Gen. 32. 9 So soon as jacob heard that his brother was coming against him, he makes his prayer to God. He put it not off to the evening. Yet e— 24. when the evening was come, and so he freed from distractions, he returned to prayer again, and more earnestly wrestled with God. f 2 Chro. 14 11. Before Asa began to fight with the Ethiopians, he sought assistance of God. So did g— 20. 3. jehosaphat, and other pious princes. So soon as h Exo. 32. 11. Moses heard God speak of wrath, before he went down to see the cause thereof, he fell down before the Lord, to turn it away: and i— 31. when he had seen the cause thereof, he went again unto the Lord. Thus, much evil may be prevented, which otherwise De occurrendo periculis in tempore, lege Chrys. in initio orat. 1. advers. sud. could not be redressed. A fire when once it gins to flame out, cannot so easily be quenched, as it might before hand have been kept from flaming and burning. A breach, which might with small cost and pains have been prevented, when it is made, oft proves irrecoverable. Great was the folly of the Israelites in the time of the judges, who used not to cry to the Lord, till they were sorely oppressed by their enemies. And this was the cause that sometimes they received (when they called upon God) such an answer as this, Go, and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation. judge 10. 14. O that we were wise to mark the opportunity and to take it! Commonly (like fools) we think of our cloaks when we are well wet: and think of shutting the stable door when the steed is stolen, or of making our house safe and sure from thiefs when we have lost our goods. Many seek not to God till necessity forceth them. When the enemy hath got the day, when the plague rageth and hath destroyed many, when people die every where for want, than (it may be) solemn prayer shallbe made, and a fast proclaimed. Hereby as the folly of men is discovered, so too just cause is given for their prayers to be suspected in regard of the soundness of them: yea God is hereby provoked to leave men without succour, because they sought it not in time. §. 31. Of praying in any place. V. * See § 26. Omnis locus ad meditandum con. gruus est. Bern Medit devot, c 6. ANy place may be fit for prayer. This doctrine is to be limited according to the occasions of prayer. For, for public prayer, at least in times and places where liberty is granted to frequent public assemblies, a See The whole armour of God, on Eph. 6. 18. Treat 3 §. 84. public Churches set apart for Divine Service, are fittest. But where just occasions are offered of praying in other places, in any place may that divine duty be performed. b 1 Tim. 2. 8. I will (saith the Apostle) that men pray every where, lifting up holy hands. The charge of c Luk. 18. 1. praying always, and d 1 Thes ●. 17. without ceasing, implieth as much. If occasions of prayer being offered, we forbear to pray, because we are not in this or that place, those precepts can hardly be kept. But in particular, we read of approved prayers made, as e Act. 31. in Churches, so f— 10. 30. in houses, g— 9 39, 4. in chambers, h Mat 6. 6. in closerts, i Act. 10. 9 on housetops, k Gen. 24 63. in fields, l Luke 6. 12. on mountains, m Act 16. 13. by rivers-sides, n jon 1. 14. in ships, o— 2. 1. in a whales-belly, p 1 King 19 4 in the wilderness, and where not? q Mat. 18. 20. Wheresoever prayer is rightly made, there God after an especial manner is present: now r Exo 3. 5. Magis valet petentis affectus quam petitionis locus. Aug de unit. Eccles. c. 16. Gods special presence makes any place holy, and in that respect fit for prayer. And such respect hath God to the true desire of his Saints, as wheresoever by prayer they make it known, there will God most graciously accept it. Instance the forementioned instances. His promises for hearing prayer are without any limitation of place: so as, in any place we may expect the accomplishment of them. What a dotage is it therefore so to dote on any one kind of place, as never to pray but in such a place. Or superstition blindeth such men's eyes, or profaneness possesseth their hearts. It is much to be feared that the prayers which they seem to make in the places which they pretend most to affect, are but cold prayers. If the Spirit of supplication had'any heat in them, it would be like that hot vapour that is compassed in a cloud, or got into hollow places of the earth, which rather than not find a vent, will rend the cloud asunder with a thunderclap, or make the earth to quake. They lose much holy acquaintance and familiarity with God, that are so nice, as not offer to meet with him except in such or such a place. Wise Christians will rather sanctify every place with this heavenly duty. Their house, their chamber, their closet, their bed, their table, and other like places shallbe sanctified Vbicunque fueris intra temetipsum ora. Si longè fueris ab oratorio, noli quaerere locum, quoniam tu ipse locus es. Si fueris in lecto, aut in alio loco, ora: et ibi est templum. Bern. Medit. devot. c. 6. therewith. If they be in a journey, their Inns and places of repast shall therewith be sanctified. So their ship, and cabin, if they be on the sea. So their tent, or the field, if they be in war. So every place according to the present occasion. By a pious mind well devoted to Godwards, and by a conscionable performance of this principal duty of piety; it may be said of any place what jacob said of the place where he saw his vision, This is none other but the house of God, and this is the gate of heaven, Gen. 28. 17. §. 32. Of taking good notice of that for which we pray. VI * See §. 26. KNowledge of that for which prayer is made is an especial means to sharpen prayer. That which made a Gen. 32. 9 jacob to wrestle with God, was the danger wherein he saw his household to be. When b 2 King. 19 14 Hezekiah saw and read the letter that Senacherib sent, than was his spirit extended to prayer. The knowledge that c 2 Chro. 14 11. Asa, d— 20. 2, 3. jehosaphat, e Neh 1. 4. Nehemiah, and other good Kings and Governors had of the danger of their country, made them earnest in prayer with the Lord for secure. It is oft noted of Christ, that when he saw such and such miseries of people, his bowels were moved, he hand compassion on them. In particular, g Mat. 9 36. when he saw the people scattered without a shepherd, he incited his Disciples to pray for them. Sight and other means whereby we may have true intelligence of the needs and straits whereunto such as we respect and affect are brought, work deep impressions of compassion, which moveth our inward bowels, and after a sort enforceth us to afford them the best aid we can. Now they who know how beneficial prayer is in all needs, are thereupon moved as earnestly as they can to pray for them. To stir us up to pray for those that are in distress, let us inquire and take notice of their estate and affairs. Nehemiah Neh. 1. 2. was very inquisicive after the estate of the jews that had returned from the captivity, whereby it came to pass that he was so helpful to them both by his prayer, and otherwise. But what the eye seethe not, the heart ruth not. Things not known are not regarded. Assuredly if we saw, or on assured knowledge believed what the distresses of many Churches in other places are, and of many persons in our own country, our spirits would send forth more prayers for them, than now we do, (if other succour also were not afforded them.) Here, by the way note what wrong they do who bring The ill consequences of false news. false reports to men's ears: as, reports of victory, when people are overthrown. 1. They to whom the report is brought are deceived, and made to believe an untruth. 2. They of whom the report is made, are by the false report deprived of that help which otherwise they might have had. 3. God himself is mocked, in that that which is not done, is acknowledged to be done by him, and so when prayer should be made, praise is given for that which is not. We have not a mountain to go to the top of it, and to Cur malum fama? quia velox, an quia plurimum mendax? quae ne tune quidem cum aliquid veri affert, sine mendacij vitio est, detrahens, adjiciens, demutans de veritate. Tertul in A polo. get. cap. 8. Solet sama mentiri. Aug. Bonefac. Epist. 106. behold all the battles of the Churches, as Moses here on the top of an hill beheld the Israelites fight. We must have knowledge of foreign affairs (as Nehemiah had) by report. If that report be false, how shall we order our prayers? Yet there is commonly such uncertainties in rumours and reports, as fame is said to be an evil thing. For even then when it declares some truth, it is not free from the blame of lying, in that it taketh away from the truth, or addeth thereto, or some way or other altereth it. It is not therefore without cause said, that fame useth to lie. Yet if men be not rash in receiving every uncertain report, they that with an honest heart make their prayers according to the report which they receive, may have this comfort, that their sacrifice of prayer is acceptable to God: and that thereby God taketh notice of their disposition, how they would be affected, if it went so or so with the Church. But for the comfort of such as are in distress, howsoever pious and pitiful men may be misinformed about their case, God is in heaven, and better seethe all their distresses, than Moses on the top of his hill could see Israel's straits. And whereas Moses could only pray for succour, God can give them secure: God, I say, who to every drop of compassion that is in man, hath in himself an ocean of compassion: and answerable to his compassion hath both will and power to help. A point of much comfort. §. 33. Of strengthening faith by God's former works. VII. * See § 26. COnsideration of God's former works is of special use to strengthen faith. Hereby was jacob's faith much supported, and therefore he thus pleadeth and presseth God's former works, when he was in danger, a Gen. 32, 9, 10, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, return unto thy country, etc. I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant, etc. So b 2 Chro. 20. 7. jehosaphat, c Neh. 9 6. etc. the Levites in Nehemiahs' time, and many others. This was d 1 Sam. 17. 34, etc. Psal. 22. 4.— 77. 11, 12.— 143. 5. David's usual practice. Therefore e— 105. 5. he exhorts others to remember the marvellous works which God hath done, his wonders, and the judgements of his mouth. God's former works give evident demonstration, as of his power, what he is able to do, (for what he hath sometimes done he is able always to do) so of his will, what he is willing, as he seethe occasion to do. For the Lord never doth what he is unwilling to do. Now evidence of these two, God's power and will, are two strong props to support our faith. Ob. It followeth not that because God sometimes did How Gods former extraordinary works strengthen our faith. such and such things, he will ever do the same. Never did he in any nation the wonders that he did in Egypt and in the wilderness. Answ. Though he do not by the same visible, extraordinary, and miraculous means secure his Church and People, yet thereby his Church is taught to believe that he seethe and observeth his people's distresses, that his compassion is moved thereat, that though in his wisdom he suffereth them to lie some time therein, yet it is not his will that they should utterly perish: and therefore he will assuredly deliver them. Thus the Apostle pressing the promise which God in particular made to joshua, I will never leave thee nor forsake thee, maketh this general inference thereupon, So that we, (we Christians that live so many years after joshuaes' time) we may boldly say the Lord is my helper, I will not fear, etc. Heb. 13. 5, 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei, quibus regitur & administratur totus hic mundus, & non obstupescit obruiturque miraculis. Aug in joh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit, dorsum ponimus ad artificem qui fecit. Ibid. works of God to be done for us, that of old were done for others, yet the generals we may and aught to believe, that that God which provided for, and delivered of old such as trusted in him, is still able, and willing to provide for and deliver such as now trust in him. These generals expect from God. As for the means and manner of doing it, refer them to his wisdom. He ever remaineth the same God, as in his power, so in his will, affection, and compassion towards such as trust in him. He can by sundry means bring things to the same issue. If thoroughly and advisedly the usual works of God were considered, even those whereby the whole world is ruled and governed, who would not be astonished, even as at miracles, and by the miraculousness of them be strengthened in faith? But many turning their faces to the works that are done, turn their backs to him that did them. Whence it comes to pass, that neither God hath the glory which belongs to him, nor man that profit which otherwise he might reap from the works of God. Gather now, ye that trust in the Lord, gather what evidences Observe Gods former works. ye can by God's former works of his power, and will. Oft meditate thereon; plead them in prayer before God. In your catalogue of God's former works be sure you leave not out such as are done in your days, and to yourselves in particular, whereof upon experimental evidence you may say to God, marvellous are thy works, and that my soul knoweth Psal. 139. 14. right well. The works which were brought to Moses his mind by holding up this rod were such as were done in his days, before his eyes, by his ministry. Such works as are done in our days, and to ourselves, make the deepest impression: and have the most effectual and mighty operation. Such were they whereby jacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith. Though we have not such a visible sign of God's former works, as this rod was which Moses held up, yet we have as good and sure stays for our faith to rest upon. For, we have Gods works recorded in God's Word, a Word of truth. And we may say, as the Psalmist doth, We have heard with our ears, O God, our fathers have told us Psal. 44. 1. what works thou didst in their days, in the times of old. And God hath in our days, and before our eyes done such works, as give us sufficient ground to trust in him. We have memories to retain them. We have minds to meditate on them. We may (if we will) register and record them. What could Moses his rod do more than all these? Though we want that external sign, yet we have the substance. And by a right use of what we have, our faith in God may be strengthened, as Moses was by the use of this rod. Ruminate therefore on Gods bringing in the Gospel in King Henry the 8 days. On establishing it in King Edward the 6 days. On the courage, comfort, and constancy that he gave to Martyrs in Queen Mary's days. On the restoring of the Gospel in blessed Queen Elizabeth's days. On the many victories then given: especially in 88 On the many deliverances from Papists treasons: especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God, and thereby shalt thou find much vigour infused into thy faith. Withal well note the promises of God. For, this rod which Moses took up to the hill was a sign of God's promise. Take this rod in thine hand (saith God) wherewith Exo. 4. 17. thou shalt do signs. God's promises are the most proper groundwork of faith: as I have * The whole Armour of God, on Eph. 6, 16. Treat. 2. Part. 6 § 71, etc. elsewhere showed. §. 34. Of the benefit of a persuasion of others prayers. VIII. * See §. 26. Persuasion of others prayers addeth much courage in dangerous employments. This was one reason why a Num. 10. 9 God in his Law ordered that his Priests should go with their silver trumpets into the armies of his people, that by that sign his people might be assured of the Priests prayers, and be thereby the more encouraged. b 2 Chro. 13. 14 Thus were the people in Abijahs' time much encouraged. This questionless was the reason why c judg. 4. 8. Barak was so importunate to have Deborah go with him to the war. Her sex might make him think that she was not fit to lead an army, or to fight. But he knowing her to be a Prophetess, did also know that her prayers would be available with the Lord: and withal he thought that the sight of the battle would extend her spirit the more earnestly to call upon the Lord for them. Did not this persuasion encourage him, who speaking of his troubles, said, d Phil. 1. 19 I know that this shall turn to my salvation thorough your prayer. God's people being acquainted with God's Word, thereby know that God is the fountain of all blessing, and that prayer is the means of receiving all needful blessing from him, and that the prayers of others are available with God Muliùm valent preces in communi multorum. Hier. Comment. in Rom. 15. as well as their own, and that when others prayers are joined with theirs, they are so much the more powerful. How can they then but be the more encouraged by their persuasion of others prayers for them. Of craving others prayers, See The whole Armour of God, on Eph. 6. 19 Treat. 3 §. 137. Good cause there is for this very cause, when any go about any weighty, difficult, or dangerous work, or when they are in any dangers or fears, to crave the prayers of such as they count faithful: as e 2 King. 19 4. Hezekiah did of Isayah. And for them of whom this duty is desired, by solemn promise to bind themselves to do it, as f 1 Sam. 12. 23. Samuel did, that so they who desire it may have the more cause to believe that it shall be performed. And if the work enterprised be public, meet it is that a fast be proclaimed, and public prayers enjoined for their good success. By these public prayers more notice may be taken of the many prayers that by many persons are made for them, and so they be the more encouraged. By a sound and good argument from the less to the greater A minori. Christ's intercession a ground of encouragement. Meritò mihi spes valida est in eo qui sedet ad dextram tuam, & te interpellat pro nobis: alioquin desperarem. Aug. Confess. l. 11. c 43. it followeth, that they who are well instructed in the articles of the Christian faith, and answerably do believe in Christ, cannot but have much comfort and encouragement in all their lawful enterprises, be they never so difficult or dangerous, because they cannot be ignorant that Christ, in whom they believe, is on an higher hill than Moses here was, even in heaven at God's right hand, making intercession for them. Whom, though he be invisible, they may see with the eye of faith, as Moses by faith saw him who is invisible, He. 11 27. Now Christ's intercession is more than all the prayers of all the Saints, though their spirits were all joined together, in presenting one and the same petition to God. For Christ's intercession is that sweet incense that is in itself acceptable to God, and that, mixed with the prayers of the Saints, makes them acceptable, Rev. 8. 3, 4. Let us therefore have our eye of faith fixed on Christ at God's right hand in heaven, holding up his hands continually, and making intercession for us. The eye of faith may in this kind work as much boldness, as the sight of Stephen's bodily eye did, when he saw jesus standing on the right hand of God, Acts 7. 55. §. 35. Of joshuaes' obedience. EXOD. XVII. X. So joshua did as Moses had said unto him, and fought with Amalek. * See §. 1. THe obedience of joshua to Moses his charge is first generally propounded, and then distinctly exemplified: both of them in the former part of the tenth verse, which is so expressly set down, as there is no ambiguity at all. For all the material words, as a § 9 Moses, b Ibid. joshua, c § 2. fought, d §. 4. Amalek, have been before explained. Out of the two parts of this text naturally arise these two observations. I. Obedience is to be yielded to Governors. Moses was at this time a Prince; the supreme Governor over all Israel. joshua therefore who was one of Israel, and under his command, did as Moses had said unto him. II. They who are sent by lawful authority unto a lawful war, must go. Moses his charge was a lawful authority. War (for defence of a people against a malicious and injurious enemy) is a lawful war. Therefore joshua goeth. He fought with Amalek. §. 36. Of yielding obedience to Governors. See The Plaster for a Plague, on Numb. 16. 47. §. 53, 54, 55, 56 I. OBedience is to be yielded to Governors. This is a principal branch of that Honour which is required in the fift commandment. It is particularly and expressly enjoined to all sorts of inferiors under authority: as to a Eph 6. 5. Servants, b— 1. Children, c— 5. 22. Wives, d Heb. 13. 7. People in relation to their Pastors, e Act. 10. 7. Soldiers to their Generals and Captains, and f 1 Pet. 2. 13, 14 Rom. 13. 1. Subjects in relation to supreme and subordinate Magistrates. The Apostle much presseth this point, and enforceth it by four special arguments, Rom. 13. 1, 2, etc. 1. The Author of Government, and Ordainer of Governors. (The powers that be are ordained of God.) Though it be true which the Prophet saith, (Hos. 8. 4.) They have set up Kings but not by me: they have made Princes and I knew it not: namely in regard of particular persons set up, and in regard of the manner of setting them up: yet the Power itself, and Government, is of God. 2. The good or benefit of Government. (He is the Minister of God to thee for good.) Governors' therefore are advanced to their eminent places, not simply for their own honour, but for the good of their subjects. They who rightly and duly subject themselves, procure good to themselves. Such as are rebellious, are injurious to themselves. 3. The evil of sin in resisting Government. Whosoever resisteth the power resisteth the ordinance of God. He doth therefore offend thereby not men only, but God also, which is a sin. 4. The evil of punishment following thereon. They that resist shall receive to themselves damnation. A fearful doom. Take for instance the examples of Korah, Dathan, and Abiram, Numb. 16. Upon these and other like grounds Christians are exhorted to be subject for conscience sake, Rom. 13. 5. and for the Lords sake, 1 Pet. 2. 13. Both which intent one and the same thing. For the conscience is subject to God alone: so as that which is done for conscience sake is done for the Lords sake. This for the general of yielding obedience to Governors, may suffice. For if these motives, God's ordinance, Our own good, Avoiding sin, and, The punishment of sin, be not sufficient, what can be sufficient? I hasten to the particular, of soldier's obedience to their Governors charge about going to In militiâ disciplina non deest, obedientia nequaquam contemnitur. Ber. ad Mil. Temp. c. 4. war, which is here in special expressed and intended. For among them discipline is most necessary. Therefore in well ordered armies discipline is not wanting, nor obedience despised. §. 37. Of going to war upon command. II. * See §. 35. THey who are sent by lawful authority unto lawful war, must go. What war may be counted lawful a § 18. Quando Imperator dicebat, producite aciem, ite contra illam gentem statim obtemperabant. Aug. Enar in Psal 124. Vide Aug. contr. Faust. Manich. l. 22, c. 74. Itur & reditur ad nu●um ejus qui praeest. Bern, ad Mil. Temp. cap. 4. hath been showed. Lawful authority, is the command of such as God hath set over us, especially of the supreme Governor: which command may come to us either immediately from the governor himself, or mediately by such as he sets under himself over us. For, saith the Centurion, I am a man under authority, and have soldiers under me, and I say to one, go, and he goeth; and to another, come, and he cometh, Mat. 8. 9 A proof pertinent to the point in hand. For what doth a Centurions bidding a soldier, go, imply, but a sending of him to such or such a service in war? joshua (22. 2.) for this commends the obedience of the Reubenites, Gadites, and half the Tribe of Manasseh. Vriah so fare obeyed in this case, as he lost his life, 2 Sam. 11. 16, 17. I say not this to justify david's or Joab's command: but to demonstrate the extent of Vriahs' obedience. Authority is given for this end, to observe what may be best for the state wherein they have their authority; and answerably to order matters. In ordering whereof, there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state, God hath given this power to supreme Magistrates to appoint whom they see best, according to that which Moses said to joshua, Choose us out men. If men chosen might refuse to go, to what purpose are they chosen? Soldiers own Exequendi jussa bellica ministerium milites debent paci salutique communi. Aug. count. Faust. Manich l. 2. c. 75. to common peace and safety, the service of executing their Governors' commands of waging war. Ob Hath one man power over another's life? Answ. 1. Going to war doth not necessarily presuppose loss of life. Many return home from war, not only with their lives, but also with much honour and wealth. 2. Many are the cases warranted by God, wherein some hazard their lives for others, as Esth. 4. 16. judg. 5. 18. Phil. Miles Christi securus interimit, interit securior. Sibi praestat cum interit: Christo cum interimit. Cum occiditur ipse, non perijsse, sed pervenisse cognoscitur. Mors ergo quam irrogat Christi est lucrum: quam excipit, suum. Bern. loc. citat. Non est potestas nisi à Deo, vel jubente, vel sinente. Cum ergo vir iustus, si fortè sub rege homine etiam sacrilego militet; rectè possit illo iubente bellare, civicae pacis ordinem servans: cui quod iubetur, vel non esse contra Dei praeceptum certum est, vel utrum sit certum non est; it a ut fortasse reum regem saciat iniquitas imperandi, innocentem autem militem ostendat ordo serviendi. Aug count Faust. Manich. l. 22. c. 75. 2. 30. 3. If in this case a soldier die, he dieth in his way, and in the work of God: so as, his death may be his best advantage. God having given his Angels charge over all his, when they are in war, they will either keep them from death, or when they die they will take their souls, as they did the soul of Lazarus, to carry it to bliss. Therefore with much confidence he slayeth his enemy, with greater confidence he is himself slain. He doth a good turn to himself if he be killed, and an acceptable thing to Christ if he slay his enemy. When he is slain, he is not destroyed, but perfected. The death which he inflicteth is Christ's gain: and which he suffereth, his own gain. The application of this point of obedience in particular concerneth such as are or shallbe commanded, as joshua here was, to fight with the enemies of the Church and State: that they testify their obedience readily, with good conscience and courage, and that for the Lords sake. Quest. What if Christians be under the subjection of Idolaters, or Infidels, ought they at such a Kings command to go to war? Answ. An ancient Father giveth this answer. There is no power but of God, either commanding, or permitting it. Therefore a righteous man, if happily he serve as a soldier under a King that is even a sacrilegious man, he may rightly war at his command, keeping the order of civil peace: who is either assured that that which is commanded is against no command of God, or is not sure whether it be so or no, so that, perhaps the iniquity of commanding may make the King guilty, but the order of serving may prove the soldier to be innocent. §. 38. Of the meaning, method, and doctrines of the tenth Verse. EXOD. XVII. X. And Moses, Aaron, and Her went up to the top of the hill. * See §. 1. THe performance of that promise which Moses made, V 9 is here generally propounded. The performance is expressed almost in the same words wherein the promise was propounded. In the promise, Moses said, I will stand on the top of the hill. In the performance it is said, Moses went up to the top of the hill. Only here is not mentioned the rod of God in his hand: but here are added two Assistants that went with Moses, which were Aaron and Hur. Of Aaron much is spoken in other places. His name was agreeable to his function. For, Aaron importeth a teacher; and Priests (whereof he was the first and chiefest) were Summum Sacerdotium ab Aaron cepisse definimus Aug. quaest super Levit l. 3. q. 23. teachers: whereupon it is said, The Priest's lips should keep knowledge: and they should seek the law at his mouth, Mal. 2. 7. This Aaron was elder brother to Moses, Exo. 6. 20. For, they died both in the same year; and Aaron was 123 years old, Numb. 33. 38, 39 And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron. For in that God saith to Moses of Aaron, He shallbe thy spokesman unto the people, he importeth a Principality in Moses, and a Ministry Cum dicit tibi loquetur ad populum, satis indi cat in Moyse Principatum, in Aaron Ministe rium. Aug. Quaest. super. Exo. l 2. q. 10. in Aaron: which is yet further confirmed, in that it is added, Thou shalt be to him instead of God, Exo. 4. 16. Many and great were the prerogatives conferred on Aaron. For, 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh, and in the wonders which were done in Egypt, Exo. 4. 30. & 5. 1. For, Aaron could speak well, Exo. 4 14. 2. When Moses was absent 40 days, Aaron was appointed chief Governor in his room, Exo. 24. ●4. & 32. 1. 3. Aaron was the first that was anointed Highpriest, Vestem sumebat Aaron, qua eius summitas appareret. Aug. loc. citat. and clothed with the glorious priestly ornaments, Exod. 29. 5, etc. 4. The Priesthood was conferred upon Aaron and his seed by a perpetual covenant. None else might execute the services appertaining thereto, Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of God's choice of Aaron, his rod only among all the rods of the heads of Israel, did bud, blossom, and bring forth ripe almonds: and thereupon it was kept as a perpetual memorial before the Lord, Numb. 17. 8, 10. Hebr. 9 4. 7. Aaron was to make an atonement when God's wrath was kindled: and when multitudes died of the plague, he stood betwixt the living and the dead: and the plague was stayed, Numb. 16. 46, 48. 8. Aaron both in regard of his external function, and also of his internal disposition is styled The Saint of the Lord, Psal. 106. 16. Ob. He made a golden calf, Exo. 32. 4. He with Miriam murmured against Moses, Numb. 12. 1. He was incredulous, Numb. 20. 13. Answ. These were indeed great sins. and manifest fruits of the flesh: but only particulars. The disposition of his soul, and general course of life was holy. Which of the Saints had not their blemishes? As the flesh may be in the soul where the Spirit is: so in such a soul may some fruits of the flesh sprout out. 9 Aaron was an especial type of Christ, Heb. 5. 4, 5. Ob. Melchizedech was the type of Christ, Heb. 5. 6. Answ. Melchizedech was a type in sundry eminent prerogatives, which are noted by the Apostle, Heb. 7. But yet in the office itself, the office of Priesthood, Aaron was also a type. By these particulars noted of Aaron, it plainly appeareth that he was a fit assistant to Moses in that solemn duty of prayer continued a whole day. The other that assisted Moses is called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hur. His name according to the notation of it, doth imply a Magistrate. The garment with which Mordecai was clad when King Ahashuerosh advanced him to Magistracy, hath this Epithet given unto it. It is translated b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hest. 8, 15. white. Governors of old were wont so to be arrayed. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 21. 8, 11. Neh. 2. 16.— 5. 7 Isa. 34. 12. Quos Propheta (jer. 27. 20.) nuncupat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes. A word of the same root in the plural number is oft used to set out Nobles, Governors, Rulers, or Elders in a commonwealth. Whether this were his proper name, or a name of his place, is not very certain: But most certain it is that he was made a Magistrate in that State. Hereupon when Moses was to be absent some while from the people, he saith, (Exod. 24. 14.) Behold Aaron and Hur are with you: if any man have any matters to do, let him come unto them: namely to Aaron, for matters spiritual, and to Hur for matters temporal. d Moses iussit fratrem Aaron & sororis Mariae virum nomine Vrion sibi assistere, etc. joseph. Antiq. jud. l. 3. c. 2. Flavius josephus rendereth this reason of Moses his taking these two, Aaron and Hur with him, that the one was his brother, the other his sister Miriams' husband. But of this latter we have no evidence in Scripture. Evidence we have (as hath been showed before) that Hur was a Prince and Governor of the people. The reasons of going to the top of the hill, are before declared, §. 24. In setting out the Performance of the forementioned Promise there are offered to our consideration, 1. The Persons. 2. Their Preparation. The Persons are Principal. Moses. Assistant Aaron. Hur. Their Preparation is set out 1. By their Action. Went up. 2. By the Place. To the top of the hill. The addition of two other Persons as Assistants, to the Principal, showeth, that, I. In extraordinary prayer mutual assistance of Saints is useful. The distinct kinds of Persons, as Moses the chief Prince and Prophet, Aaron the Priest, Hur a Magistrate under Moses, declare, that, II. Men of eminent place in Church and Commonwealth are most bound to crave divine succour in time of need. The action, together with the place, having relation to the promise made, vers. 9 giveth evidence, that, III. Prayer promised must be performed. Of desiring others prayers, See The whole armour of God, Treat 3 §. 144, 148, etc. §. 39 Of assisting one another in extraordinary prayer. I. * §. 34. Hanc orationis legem servaverunt tres pueri in camino ignis inclusi, consonantes in prece, & spiritus consensione concords. Cypr. Ser. 6. de Orat. Dom. Vide plura ibid. hâc dear. Of joining together in prayer, See The whole Armour of God, Treat. 3. §. 91. Dum in praesenti seculo sumus orationibus invicem possumus adiuvari Hier. Comment l. 3. in Gal 6. Mutuis votis nos invicem foveamus, custodiamus, armemus. Cyp. Epist. 7. Papae. IN extraordinary prayer mutual assistance of Saints is useful. It is expressly recorded that Hezekiah the King, and Isaiah the prophet (both of them) prayed and cried to heaven when Sennacharib invaded jerusalem with an huge host. The destruction of that host followed thereupon, 2 Chro. 32. 20, 21. Esther, as she sent to the jews to fast for her, so she and her maidens fasted together, Esth. 4. 16. Daniel, though a man powerful in prayer desired the assistance of his three companions, when he begged an extraordinary favour of God, Dan. 2. 17. 18. Yea, Christ himself, the Mediator betwixt God and man, when in the days of his flesh he withdrew himself to that extraordinary prayer which he made that very night wherein he was apprehended, took three of his prime Disciples, and calls on them to watch and pray, Mat. 26. 37, 41. Mutual assistance of Saints makes prayers much more powerful and effectual then otherwise they would be. For, the fervour of one man's spirit joined with another's, is as fire put to fire, whereby the heat is much greater. Iron sharpeneth iron: so a man sharpeneth the countenance of his friend, Pro. 27. 17. That is, society, and mutual communion betwixt friends, is of as great force to quicken each others spirit, and so to cheer up their countenance, as whetting iron upon iron is to sharpen it. This proverb is best verified in the communion of Saints about holy duties, and especially in mutual prayer: whereby we may much cherish, support, and encourage one another. This pattern of these three Worthies, Moses, Aaron, and Hur, is most worthy our due observation, and that as oft as any weighty and just occasion is offered. Let it not therefore be enough in extraordinary cases to make our ordinary prayers. And as we set ourselves more then ordinarily to perform this duty, so let us (suspecting our own weakness and dulness) take the help of some choice ones, who in such a case may be a good help unto us. Provided that the good laws of Church and Commonwealth under which we live be not herein scandalously violated, and we ourselves brought Nos incomparabiliter plum, quan, Petrus & Paulus or ati●num fraternarum auxilijs indigemus. Aug Probae Epist. 12. cap 16 into such troubles, as the enduring thereof cannot minister unto us any sound ground of comfort. But for the point, the best that be need the prayers of others. The Apostles in their time craved and obtained this help. We do beyond comparison much more need the help of others prayers. §. 40. Of Magistrates and Ministers care to seek help of God in public need. II. * See §. 38. MEn of eminent place in Church and Commonwealth are most bound to crave divine succour in time of need. Thus have good Kings and other Magistrates, Quomodo populus debitor est primitiarum offerendarum Principi, sic Princeps debitor est populi offerre pro pro co victimas. Higher Comment. l. 14. in Ezec. 45 Sacerdoles debent Dominum deprecari pro populo. Idem in joel 2. and good Priests, and other Ministers done in all ages. Instance the examples of a Ios. 7. 6. joshua, and the Elders of Israel in his time, of b 1 Sam. 7. 9 Samuel, of c 2 Chro. 13 14. the Priests in Abijahs' time, of d— 14. 11. Asa, e— 20. 6. jehosaphat, f— 32 20. Hezekiah and Isaiah. Magistrates and Ministers have the charge not only of their own souls committed unto them, but also of all the members of the Commonwealth and Church. So as by a double bond they are tied to the forenamed duty. One, in regard of their own safety; the other in regard of the safety of such as are committed to their charge. For the preservation hereof there is no other means comparable to that which is here intimated, A faithful seeking of succour from God. Besides, among other persons, their prayers (caeteris paribus) are most likely to prevail with God, because by virtue of their public functions they sustain the persons, and stand in the room of all that are under them. Take notice hereof you that are in eminent places either in Church or Commonwealth. By your conscionable care herein, give occasion to your people that are under you to bless God for setting you over them: give them occasion to pray for you; yea, to pray that God would hear your prayers for them. Thus will they esteem you, as g 2 Sam. 18 3. David's people esteemed him, worth ten thousand of them. Thus will they readily, willingly, cheerfully be subject to you, and yield to you in every thing your due. This is the best means of knitting hearts of people to their Magistrates and Ministers. §. 41. Of performing the promises which we make of praying for others. III. * Sec §. 38. PRayer promised must be performed. When Pharaoh felt the heavy hand of God to lie upon him, he desires Moses and Aaron to pray for him. They (desirous to show how much rather they would that he should submit himself for his own and people's preservation to the good pleasure of God, then by his fierce wrath be destroyed) make promise to pray for him, and answerably they made conscience to perform their promise: whereupon it is noted, that a Exo. 8. 12, 32. they went out from Pharaoh, and cried unto the Lord. Yea, though b— 9 30, 33. he knew that when the judgement was removed, Pharaoh would again harden his heart, yet was Moses faithful in performing his promise. c 1 Sam 7. 5, 9, 10. Samuel having made a promise to pray for Israel, when the Philistines were assembled against them, he so cried to the Lord, as the Lord thundered with a great thunder upon the Philistines, and discomfited them. Yea, he acknowledgeth it to be d— 12, 23. a sin to neglect to pray for the people. And surely it is an heinous sin: especially after promise of doing it, is past. For, in this case there is a double bond broken. 1. The bond of love and mercy, whereby we are bound to pray as occasion requireth, though we have not promised so to do. 2. The bond of truth and fidelity, wherewith our own mouth (by making promise) hath bound us. e Psal. 19 4. Promise is to be kept in many things that are prejudicial to us. How much more in such duties as we are necessarily tied unto, whether they be promised or no. We have just cause, on this ground to call to mind what occasions have been offered to draw us to make promise of this duty: and withal to consider whether we have made good our promise or no. Questionless, there hath been much failing herein. It is usual for Christians on all occasions, when they are in any want, or distress, when they part one from another, when they writ one to another, both to desire, and also to promise this mutual Christian help of prayer. But if examination be made of the performance of such promises, even they that are forward and frequent in making them, willbe found exceeding backward and negligent in performing them. Be persuaded that this careless neglect of that whereunto ye are so doubly bound, is a great sin. Repent of that which is past, and for the time to come be more faithful and conscionable. Such a promise is not far from a vow. The more tender aught we to be of breaking it. Of the two, it is better not to promise, then to promise, and Melius est non promittere, quam promittere & non facere. Hier. Comment. l. 13 in Ezec. 44. not perform what we promise. But let not this keep men from promising. For mutual prayer being in itself a bounden duty, we ought by promises to draw on ourselves thereto. Promise therefore, and perform. §. 42. Of the interpretation and resolution of the eleventh Verse. EXOD. XVII. XI. And it came to pass when Moses held up his hand that Israel prevailed: and when he let down his hand Amalek prevailed. THe * See § 1. Issue of Moses his being upon the mount is here noted to be different, according to the steadiness or weakness of his hand. The first phrase, And it came to pass, or word for word, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was, is an usual transition in Scripture. dialect, whereby one point is knit to another. By Moses holding up his hand is meant the steadiness of his faith in prayer. b Metonymia Adiu●cti. The outward sign is put for the inward thing signified thereby. We have c §. 22. before shown that by lifting up of hands (as this action hath relation to God, and that in prayer) is meant a desire and expectation of Divine help, and a readiness to receive it. Holding up hands, implieth a continuance therein without fainting. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiphil. The Hebrew word is of such a conjugation, as intimateth both a reciprocation, and also a continuance of the action. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad. The particle prefixed before this clause, and translated, when, importeth as much: for it signifieth, so long as: in which sense it is used in the very next clause of this verse. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremel. quieti dabat. The other word translated, let down, in the conjugation wherein it is used, signifieth, to give to rest, or to make to rest. This is ordinarily done upon weariness. It appeareth hereby that Moses waxed weary with holding up his hands, and being weary, to rest them, let them down. Whereby it is implied, that in his continuance to pray, his spirit waxed faint, and his faith weak, which made him somewhat to intermit that duty. As therefore Israel had the better, while Moses with a steadfast faith continued to pray for them: so while, thorough weakness, he intermitted that duty, the enemy had the better. The Sum of this verse is, A demonstration of the power of faithful prayer. This is manifested by the difference betwixt persisting therein, and desisting therefrom. Answerably there are two parts of the forenamed Sum. 1. The joyful effect of persisting in faithful prayer. 2. The woeful event of desisting therefrom. In both these there is one thing implied, another expressed. In the former, 1. The Cause is implied; which was, that Moses somewhile continued steadfast and fervent in faithful prayer, signified by holding up his hand. For where it is said, When Moses held up his hand, is it not intimated, that he did hold up his hand? 2. The Effect is expressed, Amalek prevailed. In the latter likewise, 1. The Occasion is implied, which was that Moses somewhat fainted in spirit, failed in the vigour of his faith, and intermitted to pray as he had begun. This is signified by letting down his hand. If he had not at all let down his hand, why is mention here made thereof? Why was such means used to enable him to hold it up the more steadily, as is noted in the next verse? But, to put this out of all doubt, in the next verse it is expressly said, that Moses hands were weary. 2. The Event is thus expressed, Amalek prevailed. 1. From the General Scope of this verse, (whereunto every clause therein tendeth) I observe, that, I. Faithful prayer is powerful. 2. From the Connexion of the Cause (which is, Moses his holding up of his hand) with the Effect (which is, Israel's prevailing) and that by this particle of time, when, or, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so long as, I collect, that, II. By continuance in faithful prayer divine succour is continued. 3. From that which is implied by Moses letting down his hand, I infer, that, III. Saints are prone to faint in their fervency of prayer. 4. From the Event following thereupon (Amalek prevailed) I gather, that, four Intermission of faithful and fervent prayer oft proves very prejudicial. 5. From the different issue of this war, that one while Israel prevailed, another while Amalek prevailed, I conclude, that, V War is wavering. Success therein sometimes hangs one way, sometimes another way. §. 43. Of the power of faithful prayer. I. * §. 42. Dignior sequetur effectus, quem serventior praecedit affectus. Aug. Probae Epist 121. Impetravit efficaciter quod petijt, quia fideliter postulavit. Cypr, Serm. 6 de Orat. Dom. Faithful prayer is powerful. By faithful prayer I mean, 1. The prayer of a faithful man, such an one as Moses was, Numb. 12. 7. St. james styleth such an one a righteous man, and saith of his prayer, that it availeth much, james 5. 16. 2. The prayer of such a man made in faith. For so was this prayer of Moses. The holding up of his hand implied the steadiness of his faith: and St. james giveth this title to effectual prayer, Prayer of faith, jam. 5. 15. Much in Scripture is spoken of the d See The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 1 §. 22, etc. power of prayer; and all is spoken of such prayer as is here meant. The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight, Prov. 15. 8. The upright use to pray in faith: the wicked cannot do so. By faith Abel offered unto God a more excellent sacrifice (Heb. 11. 14.) than Cain. Many and admirable are the things which the Saints in all ages have done by faith, Hebr. 11. But where faith hath failed, the divine power hath been stinted, Mat. 13. 58. & 17. 20. Heb. 3. 19 Not without cause therefore doth the Lord put in this proviso of faith, where he speaketh of prevailing by prayer, Mar. 11. 24. What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. So his Apostle, jam. 1. 5, 6. If any man lack, let him ask of God, but let him ask in faith, nothing wavering. The faith of those who sought and found help of Christ in the days of his flesh, giveth good proof hereof. Mat. 8. 13. & 9 2, 22. & 15. 28. Mar. 9 23. Luk. 7. 50. It is recorded of the Christians Niceph Calist. Ecclesiast. Hist. lib 4. cap. 12. citat hanc historiam ex Apologiâ quae à Tertulliano edita est pro fide ad Senatum. Rom. Vide Oros. lib. 7. cap. 15. in the Primitive times of the Church that When Marcus Antoninus waged war against the Germans, his army was brought to a desperate case, thorough great and long thirst: and that the legion of Christian soldiers fell on their knees after their accustomed manner, praying and craving help of God; and that that thing, as a new and unaccustomed matter, struck a great terror into the enemies. And that, while the Christians prayed, another greater matter fell out beyond their imagination and expectation. For, the enemies were stricken down with many strokes of thunder: and the army being even ready to perish with thirst and want of water, was refreshed. So effectual surely were the prayers of Christians. Profane Historians, who have written of the Roman Emperors, have related as much. I have the rather transcribed this history, because it is somewhat pertinent to the pattern of Moses here noted in the text. Faithful prayer is that means which God himself, the almighty and all sufficient God, the original fountain of all Faith the means to receive all blessing from God Nemo or at nisi quod credit & sperat. Bern. super Missus est, Serm 4. blessing-hath sanctified for receiving from him whatsoever he in his wisdom seethe meet to be done for, or given to any of his children. So that, it is as a conduit pipe, conveying all needful blessing from that high fountain in heaven, to us on earth. In this respect, to him, who said unto the Lord, If thou canst do any thing help us, Christ gave this answer, If thou canst believe, all things are possible to him that believeth, Mar. 9 22, 23. On the other side, when he was among them that believed not, He could do there no mighty work, Mar. 6. 5. Ob. This tying of divine blessing to faith, which is a gift and grace in man, seemeth to impeach the infinite and unlimited power of God. Answ. Nothing less. For, faith is not the proper, primary, Man's faith impeacheth not God's power. and principal cause of any divine blessing, but only a means subordinate to the divine providence. It doth therefore no more impeach God's power, than any other means. There are among others, three especial considerations which evidently demonstrate that faith more manifesteth than empaireth the power, providence, wisdom, and other attributes of God. They are these. 1. God himself worketh in man this gift of faith. Eph. 2. 8. Faith is the gift of God. 2. God himself hath appointed and sanctified this means. No creature hath imposed it on him. 3. The blessing which by faith cometh to any, is obtained, not by any worth or virtue of faith as it is an act of man, but merely by reason of that order which in wisdom God hath appointed for receiving from him such and such blessings. Good cause we have therefore, all of us that are faithful, in all things wherein we stand in need of any special favour, succour, and blessing from the Lord, to hold up our hands to God, as Moses here did, by faithful prayer to seek it of him, & expect it from him. For, assuredly the prayer which shallbe Quae fidelis & fervens oratio suerit, caelum sine dubio penetrabit: unde certum est quod vacua redire non poterit. Bern. in Quadragess, Serm 4 faithful and fervent, will pierce heaven: from whence, it is certain, it can not return empty. Wherefore, when spiritual enemies assault us: when we find any effects of God's displeasure lying on us: when we enterprise any weighty business: when we observe great need, and find want of any grace: when enemies invade us: when a plague enters among us: when a famine gins to pinch: yea when we have just cause to fear any of these: when an army by land, or a fleet by sea is sent forth for our own defence, or for succour to our friends or allies: for obtaining or regaining any public, or private blessings, temporal, or spiritual, on ourselves or others: for preventing or removing like evils: on all occasions let us hold up our hands: let us make faithful and fervent prayers to God. Of praying we spoke * §. 27. before. The manner of praying with a steadfast faith (signified by holding up the hand) is the point here to be especially observed. For, faith to prayer is as fire to powder. In it the life, vigour, and power of prayer consisteth. By faith prayer flieth The power of prayer consisteth in faith. Grandis fidei clamour; Amb. Comment. in Psal. 118. Ser. 19 ver. 1. up to heaven, as daniel's did, Dan. 10. 12. By faith it is made acceptable to God, as Abel's was, Hebr. 11. 4. By faith it prevails with God, as jacob's did, Hos. 12. 4. By faith it turns away God's wrath, as Moses did, Exo. 32. 14. By faith it obtains sufficient grace, as Paul's did, 2 Cor. 12. 9 Faith added to prayer maketh it powerful in all things, and profitable to all things. Pray therefore, and pray in faith. Thus hold up thy hand. For help herein, observe these directions. 1. Take good notice of God's promises, and well acquaint thyself therewith. God's promises are the only, true, proper Directions to pray in faith. Of God's promises, how they are the ground of faith, See The whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 6, §. 71, etc. ground of faith. What is promised, may, and must be believed. What is believed without a promise, is not justly and duly believed. It is rather rashly and audaciously presumed. 2. Meditate on God's properties, such as these. 1. His supreme Sovereignty, whereby he hath an absolute command over all. 2. His Omnipotency, whereby he is able to do any thing. 3. His All-sufficiency, whereby, as he hath all treasures in himself, so he can give what he will to whom he will. 4. His Omni-presence, or being every where, whereby he taketh notice of all things. 5. His unsearchable wisdom, whereby he disposeth all things to the best. 6. His Freegrace, whereby he is moved for his own sake to do good to such as are unworthy in themselves. 7. His Rich-mercy, whereby his bowels are stirred at the miseries of his children, and moved to secure them. 8. His Truth, and faithfulness, which makes him perform all his promises. 9 His perfect justice, which makes him judge and revenge those that unjustly wrong and vex his Church. 10. His fierce Wrath and terror, which makes him a consuming fire to his enemies. 11. His Immutability, which shows him to be such a God still to us, as of old he was to his Church. 3. Fix the eye of thy faith on jesus Christ thy Mediator, sitting at God's right hand, and making intercession for thee: by virtue of which intercession thy person and prayers are made acceptable to God, so as, in much confidence and steadfastness of faith thou mayst expect a gracious acceptance. 4. Call to mind God's former works. How these are of use to strengthen faith hath been showed * §. 33. before. 5. Wait and expect God's leisure. Prescribe no time to him. i Hab. 2. 3. See The whole armour of God, on Eph. 6. 17. Treat 2. Part. 7 §. 3, 8, 9 There is an appointed time. This can not be prevented, nor shallbe overslipt. To be persuaded hereof, and answerably to wait patiently and contentedly, when at first we are not heard, will much settle and strengthen faith. Hope, like a good daughter, nourisheth faith. 6. Let thy soul be so qualified when thou prayest, as thy faith be not quailed with the evil disposition of the heart. The right qualification of the soul consisteth much in the true intent, bend, and inclination thereof, when in truth it intends that which is acceptable to God, and the bent and inclination of the will is thereunto. For, howsoever our good intents, endeavours, and performances are no causes of faith, yet, as effects and signs they so quicken the spirit, as they make a man both more show forth, and better use his faith then otherwise he could. And on the contrary, * See The whole Armour of God, on Eph. 6. 18. Treat. 3 Part. 1. §. 20. sin damps the spirit: and a purpose of sinning is to faith, as water to gunpowder. This he well understood, who said, k Psal. 66. 18. If I regard iniquity in mine heart, the Lord will not hear me. Thus therefore he professeth to prepare himself, l— 26. 6. I will wash my hands in innocency, so will I compass thine altar, O Lord. 7. When the spirit is heavy, and the soul perplexed; when doubting and fear ariseth in thy heart; when that sweet inward sense, joy, and comfort whereby faith useth to be supported, faileth in thee; then let thy judgement and understanding sustain thy faith: labour by evident arguments taken from God's promises, and other grounds of faith before mentioned, to convince thy soul, that God heareth thy prayer, accepteth thy person in Christ, and will do that which in his wisdom he seethe to be most fit for thee. Reason and expostulate the case with thy soul. Say as the Psalmist did in such a case, Why art thou cast down, O my Psal. 42. 11. soul? and why art thou disquieted in me? Hope thou in God; for I shall yet praise him, who is the health of my countenance and my God. There are two props to support our faith. One Two props of faith. is an inward comfortable apprehension, a sweet sense and assured persuasion of God's fatherly love to us wrought by the spirit of comfort. The other is good knowledge and understanding of the true grounds of faith, as God's promises, properties, and former dealings with others and ourselves, the mediation of Christ, etc. When the former fails men, by the latter they may support and sustain themselves. This latter keeps many which want the former from despair: For it makes them not to dare to distrust. 8. To all other means add prayer. Pray as he that said, m Mar 9 24. Lord I believe: help my unbelief. Pray for the spirit of supplication. For, there is n Zac. 12. 10. promise made thereof. Pray for faith, which is showed to be the life of that gift. So did the Apostles, Lord increase our faith, Luke 17. 5. So did Christ pray for Peter's faith, that it might not fail, Luke 22. 32. In praying for faith, and for steadfastness thereof, Nisi sides data esset orare non posset. Aug. Sixto Epist. 105. pray in faith. For, where no faith is, there can be no effectual prayer. §. 44. Of continuing to pray. II. * See § 42. BY continuance in faithful prayer divine succour is continued. Thus much an Angel from heaven testifieth, when he saith to Daniel, a Dan. 10. 12. From the first day that thou didst set thyself to humble thyself before thy God, thy words were heard. This, as it is true in regard of long holding out, and continuing prayer at one time by reason of the need of present and continued succour from God, so also is it true in regard of frequent and constant returning unto prayer time after time. b Exo. 30. 7, 8. The morning and evening incense which was constantly to be offered every day unto the Lord, prefigured as much. c 2 Cor. 12. 8, 9 Paul being long buffeted by Satan, prayed thrice, that is, oft, and all the while found sufficient assistance. d Acts 12. 5. Prayer being made of the Church for Peter, he found assistance all the while he was in prison, and deliverance out of prison. e Luke 22. 42, 43, 44. Christ continued to pray all the while he was in his agony, and returned to prayer again and again, and found sufficient supportance, f Heb. 5. 7. He was heard in that he feared. The delight which God taketh in faithful prayer, the desire which he hath to give evidence of his fatherly acceptance of his children's conformity to that order which he hath prescribed, his faithfulness in performing to the uttermost his promises for hearing prayer, together with other motives arising from his own goodness, are the causes of his ordering and disposing his blessings according to his Saints prayers. As * §. 27. before we were taught by prayer to seek succour of God, so here we are further directed for continuance of succour to continue in prayer. g The whole Armour of God, on Eph. 6, 18. Treat. 3. Part. 2 §. 98. Of long continuance in prayer at one time: h Ibid. §. 118, 120. Of praying every day, and keeping our set times for prayer: Of i Ibid §. 137, etc. all perseverance in prayer, I have spoken elsewhere. It shallbe sufficient here to propound some cases whereunto such continuance, as is here in my text implied, may be applied. 1. If any be in sight of an army as Moses here was, they must do as Moses here did. Cases wherein prayer is to be continued. 2. If an army of land-souldiers, or a fleet of sea-soldiers be sent forth, prayer more than ordinary must be daily continued for them, till we hear of the issue. 3. If a Parliament, or any other solemn assembly do meet about weighty matters, while that assembly continueth, prayer for it must be continued. 4. If King, or other Magistrate of good note and name, of good use and proof: if a faithful and powerful Minister; if parent, husband, wife, master, or any to whom we are by any special relation bound, be in any danger by sickness or otherwise, prayer is to be continued for them, till we see some issue. 5. If any by reason of the stone, gangrene, cancer, sistula, or any other torturing and dangerous disease be under the Chyrurgians hand to be cut, or to have any member cut off, prayer for God's assistance and blessing is to be continued. 6. If children be put forth to be trained up to any calling, or if we be about any marriage for them, for continuance of god's blessing, continual prayer must be made. So in sundry other cases like unto these. Intermitting, or ceasing prayer before it is meet, doth oft prove * See The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 116. very prejudicial. It was such an occasion that made Elisha the Prophet angry with joash King of Israel for smiting but thrice with his arrows on the ground. k Moses' vincere adversarium non potuit; nisi postquam stabilis in signo allevatis jugiter manibus perseveravit. Cypr de Exhort. Martyr. cap 8. Thou shouldest (said he) have smitten five or six times: then hadst thou smitten Syria till thou hadst consumed it. 2 King. 13. 19 Here in this place we see that Moses could not overcome the enemy, till with steadfastness he persevered holding up his hands with the rod of God in them. §. 45. Of fainting in prayer. III. * See § 42. SAints are prone to faint in their fervency of prayer. These phrases ( a Psal 69 3. I am weary of my crying: mine eyes fail while I wait for my God. b— 73. 26. My flesh and my heart faileth. c— 77. 3. I complained, and my spirit was overwhelmed. d— 42. 6, 11. O my God, my soul is cast down within me. Why art thou cast down, O my soul? why art thou disquieted in me?) These and many other such like phrases used by Saints, give too great evidence of their proneness to faint. e Mat. 14. 30. Peter's sinking when he walked upon the waters. f— 8. 25, 26. The Disciples fear when a storm arose. g— 26. 40, 41. Their drowsiness when Christ took them with him in the garden to pray, do all manifest their proneness to faint, to wax heavy, and dull. Christ in that place gives this reason hereof, h See The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 5 § 134. The spirit indeed is willing, but the flesh is weak. As this, it being a fruit of the flesh, an evidence of the corruption of our nature, ministereth much matter of humiliation, so, it being no other kind of corruption but that which the best Saints are subject unto, it affords matter also of consolation: so as we need not be overmuch dejected at our proneness thereto, seeing it is that condition that none (while they remain in the flesh) are exempted from. And this is one use that we may make of such weaknesses as are noted to be in such as the Holy Ghost registereth in the Calendar of true Saints. Yet are we not hereupon to soothe ourselves too much in our weaknesses: but rather this proneness to faint should make us with our uttermost power i Heb. 12. 12. to lift up the hands which hang down, and the feeble knees: to rouse up our souls, and to quicken our spirits when we go to prayer. Directions hereunto have been given k The Whole Armour of God, on Eph. 6. 18. Treat. 3. Part 5. §. 136. Periculum est si sit oralio tepida, & non ex viuâ affectione procedens. In ascensu languescit, & deficit eo quod non habet vigorem. Bern in Quadragess, Serm 4 elsewhere. There is danger if prayer be cold. It fainteth and faileth in the ascent thereof, because it hath no vigour. §. 46. Of the prejudice of failing in prayer. four * Interdum graviter impeditur oratio á pusittanimitate spiritus. Bern joc, citat. INtermission of faithful and servant prayer oft proves very prejudicial. Here it was an occasion of the enemies prevailing against his Church. It endangered Peter's life, (Mat. 14. 30.) for it was the cause of his sinking in the water. In this kind of fainting may be reckoned b 1 Sam. 10. 8.— 13 8, etc. saul's preventing the time that Samuel had appointed to come to him: which cost him his kingdom: and that wearisomeness which is taxed in the jews that said, c Am. 8. 5. when will the New-Moones and Sabbaths be gone? and said of the services which they performed to the Lord, d Mal. 1. 13. Behold what a weariness it is. Of a faint spirit which e jam. 1. 627. the Apostle opposeth to faith, he saith, Let not that man think that he shall receive any thing of the Lord. 1. To intermit faithful prayer while the occasion remaineth, is to intermit the means whereby the blessing desired is to be obtained. It is as if (before the battle be ended) soldiers should cease to fight, or runners in a race fall down and lie still, before they be come to the goal. 2. By such fainting and intermitting prayer, as the weakness of flesh in man is manifested, so the power, truth, wisdom, goodness, and other divine properties are impeached. How then can it be thought but that much prejudice must needs come to such men thereby. The reason why men's prayers do in the issue prove fruitless, Information in the cause of fruitless prayers. may hence be gathered. They faint, they fail, they intermit, they give over praying before that for which they pray be accomplished. When any judgement public or private is beginning, or is feared, as plague, famine, sword, restraint of liberty, or the like, hearty, earnest, extraordinary prayer is oft made, yea and fasting added thereto: but if God seem to tarry long before he remove that judgement, men think it in vain still to wait, (as he who said, f 2 King. 6. 33. What should I wait for the Lord any longer?) and so lose the fruit of their former prayers, by not following them, and continuing to hold out till the time appointed of the Lord. The like may be said of prayer for obtaining special blessings, given over. How fitly now may that general encouragement of the Apostle, ( g Gal. 6. 9 See The whole Armour of God, on Eph 6. 13. Treat. 1. Part 4 § 12. let us not be weary of well doing) yea and the reason thereof (for in due time we shall reap if we faint not) be applied to prayer. There is nothing whereunto continuance and perseverance is more requisite than prayer. Of the benefit of perseverance in prayer we spoke h § 44. Necessitatibus implicatus or a fortiter & dic Deo quod habes in Psalmo, In necessitatibus meis erue me. Aug. Bonifac. Epist. 70. before. Here we see the prejudice of the contrary. If therefore desire of good, or fear of evil be motives of force, there are motives of force to provoke us to all perseverance, and in holding out to be fervent. Therefore when thou art in straits be ardent, and instant in prayer, and say to God as thou art taught, (Psal. 25. 17.) O bring thou me out of my distresses. §. 47. Of the uncertainty of war. V * See §. 42. War is wavering. Sundry proverbial sentences are used in Scripture which give evidence hereto: as, a 2 Sam. 11 25. The sword devoureth one as well as another. b 1 King. 20. 11 Let not him that girdeth on his harness boast himself as he that putteth it off. c Eccl. 9 11. The battle is not to the strong. Time and chance happeneth to all. d Pro. 21. 31. The horse is prepared against the day of battle: but safety (namely in battle, or victory) is of the Lord. e jer. 50. 23. How is the hammer of the whole earth cut asunder and broken? f 1 Sam. 15. 33. As thy sword hath made women childless, so shall thy mother be childless among women. g judg. 1. 7. As I have done, so God hath requited me. Take for instance the Kings that upon their conquest over Sodom and Gomorrah were overthrown by Abram, Gen. 14. 11, 15. And the Amalakites that sacked Ziklag and were surprised by David, 1 Sam. 30. 1, 17. All ages have given woeful demonstrations hereof. I will (in that innumerable variety of instances which might be produced, insist only on such as show how the Church and people of God have had the worst in battle. h Ios. 7. 4. Victorious joshua and his army not only here, but after he began to conquer Canaan, fled before their enemies. i judg. 20. 21, 23 The eleven Tribes were twice put to the worst by the Benjamites, and after that the Benjamites utterly vanquished by them. k judg. 3, etc. The Israelites were oft overthrown by their enemies in the judge's time, and in the King's time. Valorous David was forced to fly from l 1 Sam. 21. 10. Saul, and from m 2 Sam. 15. 14 Absalon. n 1 Sam. 30 1. David's city was spoiled and burnt by the Amalakites. o 2 Chro. 25. 11 22. Amaziah that overthrew the Edomites was soon after overthrown by joash King of Israel. Not to insist on any more particulars, The manifold complaints of the Church in this case give further evidence to the truth thereof. They are such as these, p Psal. 44. 7, &c Thou hast saved us from our enemies, and hast put them to shame that hated us. But thou hast cast off and put us to shame, and goest not forth with our armies: Thou makest us to turn our backs to the enemy, etc. There are many more like these throughout the Scripture. The heathen by their experimental Levissimus saepe casus ex victo victorem, ex victore victum exercitum reddit. 10. vian. de bello Neopolit. observations were moved to acknowledge as much. True it is that wars are ordered by God: so as this uncertainty of war is not without him. And yet is it not thorough any neglect or impotency in him. Our God is not like the Gods of the Heathen, who by such as took them for gods are accounted oftentimes unable to help in battle: yea — antiquo memores de vulncre poenas Exigit alma Venus— Ovid. Metamorph lib. 14. De Marte a Diomedes vulnerato. Homerus Iliad. β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Sam. 3. 18. 2 Sam. 15. 25. when they came themselves to secure such as they favoured, they are said to be wounded. But our God is fare from any such impotency. He is able at all times to make whom he will victorious. Only in his wisdom he seethe it meet sometimes to suffer enemies to have the better over his people. Though we could see no reason why he should suffer enemies to prevail, yet ought we to lay our hands upon our mouth, and not dare to impeach his power, wisdom, justice, truth, or any other of his infinite, excellent properties; but rather to say as good old Elie did, It is the Lord, let him do what seemeth him good. And as David, If I shall find favour in the eyes of the Lord, he will bring me again. But if he thus say, I have no delight in thee, Here I am; let him do to me as seemeth good to him. Yet in Scripture many weighty reasons are implied, to demonstrate to us the equity of God's providence in this particular. Some of these reasons are such as these that follow. 1. To cause his Church and people more narrowly and Why God suffereth enemies to prevail over his Church. thoroughly to search themselves. For many evils many times are so closely conveyed and concealed, as unless God by some visible judgement force men to search it out, it may lie and fester, and so cause the greater mischief. This was the chief cause that moved God so to leave joshua and his army, jos 7. 10, etc. as they fled before the men of Ai, 2. To punish some scandalous sin whereby the profession of godliness is slandered. This reason God himself renders 2 Sam 12. 10. of those crosses which by the sword befell David. Thus did God punish the Israelites for their presumption. Num. 14. 44. 3. To bring people to sound and solemn repentance. judg. 20 26. This fruit was manifested in the eleven Tribes, after they had been twice foiled by the Benjamites. 4. To show that victory cometh not merely from judg. 20. 17. &c man's preparation. For, after that the foresaid eleven Tribes had lost at one time two and twenty thousand men, and at another time eighteen thousand, than God gave them the victory. 5. To turn the boasting of enemies to their greater shame and damage: as that advantage which the Philistines got against Samson did. Read for this purpose Isa. 10. 5, etc. the just insultations over the proud King of Assyria. 6. To give evidence of his wisdom and power in casting down and raising up again; according to that which 1 Sam. 2. 6, 7. is said of him, The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up: he bringeth low and lifteth up. On this ground, when David was forced out of his native country, and the city which he had in a strange country was spoiled and burnt by enemies, and his own — 30. 6. soldiers spoke of stoning him, he encouraged himself in the Lord his God. 7. To make men more fervently, instantly, and constantly to call upon God: as Moses here did. For observing that when his hands fell, Amalek prevailed, he used all the help he could to keep his hands up and steady, as is noted in the next verse. Good ground of hope and comfort is hereby ministered to Hope to such as are overcome. such as sometimes have the worst in war, and against whom enemies have prevailed, that the stream may turn, that they who are overthrown may rise again, and the conquered prove conquerors. For, the Lord, who is the orderer and disposer of the success of war ever remaineth the same, as wise to know when to suffer Amalek, and when Israel to prevail, as able to give victory to the conquered, as ready to hear the cries of those that are overthrown, and to receive such as thereby are brought to renew their repentance, as careful of his own honour, as observant of enemy's insultations, as ever he was. Let us wisely observe the ends of God's permission in this case, (whereof some are noted) and answerably make use thereof. These times give just occasion Mis-judge not such as are vanquished. to make a wise application of this point. Enemies as hateful to God as Amalek was, have in many places had the upper hand of such as have had as true notes of the true Church as Israel had. What then? shall we hereupon impeach God of injustice, or make question of the truth of their religion, or, so load them with sin, as if they were the greatest sinners of all. Fare be that from us. 1. Concerning God, we ought not to suffer a thought to arise in our minds, derogatory to his justice: but if any such do begin to rise, presently to quash and suppress them. God in justice may make Idolaters his rod (as he did the Heathen, Isa. 10. 5.) to punish those that are of the true Religion. But after the rod is thus used, to what end is it but to be cast into the fire? 2. Concerning the difference of religion betwixt Protestants and Papists, we are not to judge of it by event and success in war. There are other more sure evidences grounded on God's Word, which give such demonstrations of the truth of the one, and falsehood of the other, as we may pawn life, soul, and eternal salvation, upon the truth of that which we profess: and renounce salvation, if Popery be the means of attaining thereto. 3. Concerning their sins, whether they be more or greater than the sins of others that are of the same profession, but not so trampled upon as they, we are to leave to the determination of the highest judge. The Lord hath given us a wise caveat in this case, Luke 13. 1, 2, 3, 4, 5. Let us believe and hope the best; and do as Moses here did, be more earnest in prayer for them, judg. 20. 26. Ios. 7. 6, etc. Num. 21. 2. To conclude, when the cause of war is just, the danger or conquest of a Christian is to be balanced by the affection of the heart, not by the issue of war. The issue of the combat can not be ill where the cause of the combatant is good: as the Ex cordis affectu non belli eventu pensatur vel periculum, vel victoria Christiani. Si bona suerit causa pugnantis, pugnae exitus malus esse non peterit: sicut nec bonus judicabitur finis, ubi causa non bona, & intentio non recta praecesserit. Si in voluntate alterum occidendi, te potius occidi contigerit, moreris homicida, Quod si praeval●s, & voluntate superandi vel vindicandi fortè occidis hominem, vivis bomicida. Non autem expedit sive vivo sive mortuo, sive victori, sive victo esse homicidam. Infoelix victoria, quae superans hominem, succumbis vitio. Bern, ad Mil. Temp. c. 1 issue may not be accounted good, when a good cause and right intention hath not gone before. If with a mind of slaying men thou art killed, thou diest a murderer. But if thou prevailest, and in desire of conquest and revenge thou slayest another, thou livest a murderer. But it becomes not a Christian, whether he live or die, be a conqueror, or be conquered, to be a murderer. Unhappy is that victory where a conqueror of man is conquered by sin. §. 48. Of the interpretation and resolution of the twelfth Verse. EXOD. XVII. XII. But Moses hands were heavy, and they took a stone and put it under him, and he sat thereon: and Aaron and Her stayed up his hands, the one on the one side, and the other on the other side, and his hands were steady unto the going down of the sun. THe performance of Moses promise generally propounded in the tenth verse, is here more distinctly exemplified. Where first the cause of Moses letting down his hands (whereof a Vers. 11. before) is thus expressed, Moses hands were heavy. b Vers. 11. When he spoke of holding up, he used the singular number, hand: but here making mention of his heaviness, he useth the plural number, hands: whereby we are given to understand that first Moses lift up one hand, and that waxing weary, he took the rod in the other hand, and lift up that: and so continued to change from hand to hand, till both hands were weary. The weariness of Moses hands is set out by the heaviness of them. For, if a man's hand be held up long, and steadily without stirring, it will wax numne by reason of want of blood, and coldness of that blood which is. That spirit which quickeneth the members of a man's body is in the blood: blood failing, or waxing cold, the member for want of spirit, and the vigour thereof, becomes heavy, (as by experience we may observe in dead corpse:) and heaviness of a man's hands makes him weary in holding them up. Weariness then (which is an humane infirmity) was the cause of Moses letting down his hands: whereby, as by an outward sign, the weakness of his faith, and fainting of his soul and spirit is set out: as was noted c § 42. before. To help Moses infirmity, Aaron and Hur finding a great stone (the best means that in that place they could find for Moses ease) they bring it to the place where he stood, and so set it as he might conveniently sit upon it, and continue the better to hold up the rod of God: the stone was like one of them which joshua caused to be set in jordan, a massy Ios. 4. 9 stone. The same title is given to them and this. That which some allege, as the end of laying this stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Moses, that he might rest his elbow on it, can not well stand with this clause following in the text, and he sat thereon. As for means to settle his hand, and to make it the more steady, it is added, And Aaron and Hur stayed up his hands. They put their hands under his elbow, and by their arms, the one on the one side, the other on the other side, kept his hands that they could not sway aside one way or other. By this external assistance, and supportance of Moses hands in regard of his bodily weakness, their joining of spirits with his, their mutual faithful prayers are signified. Such help did the forementioned assistance bring to Moses, as his hands which were before so heavy and feeble as he was forced to let them fall, remained steady: and that not for an hour or two, but all the day, even until the going down of the sun: which implieth, that his spirit was so revived by their mutual and joint prayers, as with much alacrity, and great ardency he continued to pray all the day long. Here then is declared, The benefit of mutual prayer. More distinctly here is offered to our consideration, 1. The Need thereof. The Help thereof. The Need is 1. Expressed, in these words, Moses hands were heavy. 2. Exemplified, by the means used to supply that Need. The Means were of two sorts. 1. One for his Body. 2. Another for his Hand. The Means for his body was a stone. In setting down hereof is noted 1. How it was prepared. 2. How it was used. The Preparation is noted in two actions. 1. They took a stone. 2. They put it under him. The use of it is in this phrase, He sat thereon. In setting down the means for his hand, is showed, 1. What was done. Aaron and Hur stayed up his hands. 2. How it was done. The one on the one side, the other on the other. The help received hereby was perseverance, and that so long as was need. Here than we have, 1. The vigour which Moses received. His hands were steady. 2. The continuance thereof. Until the going down of the sun. The weakness here manifested in Moses giveth instance, that, The best Saints are subject to dulness in pious duties. Hereof before in §. 45. The means used to support him in this his weakness, and the benefit received thereby is here especially to be insisted upon. Of the Persons here assistant to Moses, which were Aaron and Hur, sufficient hath been spoken, §. 38, 39, 40. 1. The notice and care that Aaron and Hur took of, and about Moses weakness, gives proof, that, I. Due consideration is to be taken of one another's weakness. 2. The means which they use in taking a stone, and putting it under him, sheweth, that, II. All good means must be used to support our brother's weakness. 3. Moses manner of using the means (he sat upon the stone) being a gesture not very proper to prayer, yields example, that, III. Man's weakness gaineth dispensation for circumstances in divine matters. 4. The Action of Aaron and Hur, who stayed up Moses hands, affords evidence, that, four We must be are one another's burdens. 5. The Manner of doing it, One on the one side, the other on the other side, implieth, that, V Union of spirits is very helpful. 6. The event following hereupon, that Moses hands were steady, declares, that, VI The weak are strengthened by aid from others. 7. The continuance of all that was done, until the going down of the sun, as it amplifieth the point before mentioned of the strength which they that faint may receive by aid from others, so it gives demonstration, that, VII. If need require prayer must be long continued. Hereof read The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 98. & Part. 6. §. 137, etc. §. 49. Of considering others weakness. I. * See §. 48. Due consideration is to be taken of one another's weakness. Many are the exhortations of Scripture tending hereunto, such as these, a Phil. 2. 4. Look every man also on the things of others. b Heb. 10. 24. Let us consider one another, etc. The pitiful aspect which the c Luke 10. 30. Samaritan cast upon the wounded man commended by the Lord, and the Priests and Levites unmerciful passing by, reproved in the parable, do further give good evidence to the equity of the duty. Notice and consideration of our brother's need is the ground of that compassion which may be wrought in our bowels, whereby we are moved to afford the best succour that we can. It is oft noted of Christ that f Mat. 14. 14. Luk. 7 13. he saw such and such, and had compassion on them. g Ezek. 16. 6. Yea God himself thus expresseth the occasion of that compassion which he shown to his Church, When I passed by thee, and saw thee polluted, etc. God here taketh upon him the affection of man, whereby he showeth what may in man move compassion. O that men would be watchful one over another, to observe wherein their brother fainteth or faileth, and afford what help and secure they can, as Abishai did to David, 2 Sam. 21. 15, 16, 17. Herein we should prove as Gods one to another. Thus might Governors do much good to their Subjects, and Subjects again to their Governors: So Ministers to their People, and People to their Ministers: So, Husbands and Wives, Neighbours and Neighbours, Friends and Friends, yea all of all sorts. We are all one flesh, mutual members of one and the same body. Let us therefore be of like affection one to another, and as ready to help and secure each other, as one member is to secure another. Howsoever Cain most un-brotherly, yea very butcherly said, Am I my brother's keeper? yet he ought to have been his brother's keeper, as all of us are, and therefore as keepers of Gen. 4. 9 one another, we ought to consider one another. §. 50. Of supporting others weakness. II. * See §. 48. ALL good means must be used to support our brother's weakness. To this tend such admonitions as these. a Isa. 35. 3. 1 Thes. 5. 14. Strengthen ye the weak hands, and comfort the feeble knees. Comfort the feeble minded, support the weak. b Act. 20. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Hereunto the Apostle puts a must, which imports a necessity, ye ought (or ye must) support the weak. The Greek word translated, support, is oft used for c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. in Fab. underpropping a thing ready to fall: and d Luk. 1. 54. Vide Bezoe annot. majores in hunc loc & in Act. 20. 35. for taking one that is weak by the hand to raise him up. A fit Metaphor for the point in hand. That which is noted of Christ's taking by the hand such as were e Mar. 1. 31. weak, f Mat. 14. 31. ready to sink, yea, and g Mar. 5. 41. dead, when he meant to raise them, giveth evidence of the equity of the forementioned duty. God himself doth hereby testify that goodness which is in him, and that care which he taketh of men in their weakness: for, saith he, h Ezek. 34 16. I will bind up that which was broken, and will strengthen ohat which was sick. Hereupon his people are encouraged in their weakness to seek succour of him: i Hos. 6. 1, 2. Come, say they, Let us return unto the Lord: for he will heal us, He will bind us up, he will revive us, He will raise us up. In this respect the Spirit of God hath this title k joh. 14. 26. Comforter, by a kind of property given him. For our better stability, l Psal 91. 11. God hath given his Angels charge over us to keep us, etc. If thus the Father, Son, Holy Ghost, and holy Angels be so tender over us, as in our weakness to support us, should not we use all the good means we can to succour and support one another in our weaknesses? Many motives there be to press this point. As, Motives to secure one another. 1. That propinquity which is betwixt children of men, who are all one flesh. Hide not therefore thyself from thine own flesh, Isa. 58. 7. 2. That Condition wherein all are, and whereby they are Considerare debemus, quod aegritudinem sive animae, sive corporis, quam in homine alio videmus, etiam nos habere possumus. Hoc ergo exhibe amus, etc. Aug. deverb. Apost. Serm. 21. subject to such necessities, as may need others succour. The Apostle therefore, where he presseth this duty of restoring others, inferreth this motive, Considering thyself, lest thou also be tempted, Gal. 6. 1. 3. That humanity which becomes our nature, whereby we give evidence that there are such bowels in us as are moved at others necessities. Christ therefore took unto himself our nature, that he might give evidence thereby that he was merciful, Heb. 2. 17. It is inhumanity not to be touched with others needs. 4. That mercy which is required to be showed to asses and oxen, which, lying under their burdens are to be helped up. And are not men more worthy than asses or oxen? Exo. 23. 5. Deu. 22. 4. 5. That Sympathy which is in other creatures. Even unreasonable creatures are ready to run at the cry of such as are of their own kind. Should reasonable men have less sympathy then unreasonable beasts? Lam. 4. 3. 6. That efficacy of regeneration, which of Wolves, Leopards, Lion's Bears, Asps and Cockatrices, maketh Calves, Lambs, Kids, and Children, Isa. 11. 6, etc. 7. That pity and compassion, that readiness and forwardness that is in God to secure and support us in all our weaknesses, (whereof before.) Be ye therefore followers of God. Be ye merciful as your father is merciful, Eph. 5. 1. Luke 6. 36. By our willingness and readiness to secure such as need our succour, we gain assurance and give evidence that our corrupt nature is altered. Do they well consider the foresaid Propinquity or Necessity Reproof of such as neglect the weak and veedy. whereunto themselves are subject, or common Humanity, or that Mercy which should be showed to beasts, or have they any natural Sympathy, or good evidence of their Regeneration, or can they be thought to be children of God like to him, who see their brother fall or faint, or thorough infirmity need succour and supportance, and yet be no whit moved thereat, nor use any means, nor afford any help to sustain and support him? Let such consider the end of m Luk. 16. 21, etc. Dives, and the n Mat. 25. 41, etc. doom denounced against those that omitted duties of courtesy, humanity, and charity. o jam. 2. 13. Derision and oppression of the weak. For he shall have judgement without mercy that hath showed no mercy. What then may be thought of them that put a stumbling block before the weak to make them fall: or being fallen, deride and scorn them? The law implieth that there is no fear of God in such: for, where it expressly saith, Thou shalt not curse the deaf, nor put a stumbling block before the blind, Lev. 19 14. it addeth, but shalt fear thy God, and thereby implieth, that a true fear of God will keep men from such inhumanity. This is noted to be the cause of the fearful judgements that fell upon q Obad 10, etc. Edom, and r Icr. 48. 27. Moab; their deriding of Israel in her affliction, and oppressing her when she was pressed down. s Gen. 9 22, &c Remember Cham. * Vrgere jacentes, aut praecipitantes impellere certè est inhumanum. Cic. pro. C Rab. Post. The very Heathen counted it an inhuman thing to trample upon those that were thrown down: and to thrust on those that were tumbling down headlong. Exhortation to secure the weak. Col. 3. 12. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, etc. As you see the weakness of a brother, do what you can to support him. If he be weary, and cannot stand so long as he should, let him have something to sit thereon, as Aaron and Hur here did to Moses. And in other cases, (as job was to the unspeakable comfort of his soul when Satan by himself and others did what he could to shake his faith, and to deprive him of all comfort in his God) be job 29. 15, 16. eyes to the blind, feet to the lame, a father to the poor, etc. Thus, as ye do that which is acceptable to God, and profitable to your brother, so also that which may be very available to yourselves. Mat. 7. 2. For, with what measure ye meet, it shallbe measured to you again. On these and such like grounds saith the Lord, Mat. 5. 7. Blessed are the merciful, for they shall obtain mercy. Men will be ready on all occasions to show mercy to such. Thus Ruth who was as a staff to her old mother in law, found Boaz to be as a staff to her: and he renders this reason of the kindness he shown to her, Rut. 2. 11. It hath fully been showed me all that thou hast done to thy mother in law since the death of thine husband. But, if men should forget, or not respect the kindness and goodness that is showed to such as are in need, God will assuredly recompense it: as he recompensed the kindness which joseph shown to Pharoahs' Butler, Gen. 40. 23. and which David shown to Nabal, 1 Sam. 25. 10. though the one was forgotten, and the other not respected. With the merciful God will show himself merciful. Psal. 18. 25. §. 51. Of that dispensation which is yielded to man in divine matters. III. * See § 48. Man's weakness gaineth dispensation for circumstances in divine matters. Thus a Gen. 47. 31. jacob being old and weak worshipped God in his bed, manifested by his bowing of himself upon the bed's head, and was therein accepted. For, it is said that he did it b Heb. 11. 21. in faith. Thus the c Ios. 5. 5. Israelites all the while they were in the wilderness ( d Num. 9 17. Where they were on a sudden, whensoever the cloud arose, to remove from place to place) had a dispensation for circumcision. Thus e 1 Sam. 21. 6. David in his need had a dispensation to eat the shewbread: And f— 1. 22. Hannah to tarry at home, and not to go to the Temple while she gave her child suck. But to cease from reckoning up more particular instances, this general manifestation of God's mind concerning mercy, (g I desire g Hos. 6. 6. Mat. 12. 7. Per hoc ubi scriptum est, misericordiam magis volo quam sacrificium, nihil aliud quam sacrificio sacrificium praelatum oportet intelligi: quoniam illud quod ab hominibus appellatur sacrificium, signum est veri sacrificij. Porro autem misericordia verum sacrificium est. Aug. de Civ. Dei. l, 20. c. 5. mercy and not sacrifice) gives good warrant for the foresaid dispensation. For by sacrifice he meaneth external rites and ordinances, wherein and whereby worship is performed to God: by mercy, such substantial duties as tend to man's good. Thus he prefers sacrifice to sacrifice. Sacrifice consisting on external rites, to sacrifice of substantial duties: which are to do good, and to show mercy. With such sacrifices God is well pleased, Heb. 13. 16. These therefore are the true sacrifices. All external rites are ordained especially for man's help and good. If therefore they stand in opposition to it, or hinder it, they fail of their main end, and so are not of that use for which they are ordained: and thereupon give place, and have a dispensation to be omitted. Ob. This is to prefer the second Table before the first, and consequently man before God. Answ. Nothing less. For, the substance of the first Table gives not place to the substance of the second. but the circumstance of the first to the substance of the second. Indeed if the substance of each Table should come in opposition, the second Table should give place. Instance Abraham's readiness to sacrifice his son at God's command. (Gen. 22. 2, etc.) For, obedience to God's express charge is of the substance of the first Table. Saul therefore in sparing Agag, though it might seem to be a work of mercy, sinned. For, this indeed is to prefer man before God, 1 Sam. 15. 23. The pretence which hypocrites make of piety in a diligent Hypocrites taxed. observation of the external rites appertaining thereto, and yet in the mean while regard neither mercy nor justice, is hereby manifested to be a very vain pretence. Christ denounceth a woe against such as devour widow's houses, and for a pretence make long prayers, Mat. 23. 14. The thousands of rams, and ten-thousands of rivers of oil offered by such hypocrites are nothing in God's sight. To do justly, and to love mercy is that which the Lord requireth, and which is much more acceptable to him, Mic. 6. 7, 8. For our parts, let it be our care first to put difference betwixt circumstance and substance: and then to prefer this to that. For this end we must labour to have our understanding well enlightened by God's Word, and our hearts filled with an holy fear of God, and true love of man. Thus shall we discern what is to be preferred before other, and so wisely order the things we do, as our brother may be pleasured, ourselves not prejudiced, and God best pleased. It is an evidence of God's great and good respect to man, thus to give a dispensation in matters concerning himself, for man's good. As occasion is offered either in regard of our own or others need, let us wisely make use thereof. God would have us use that liberty which in his goodness and wisdom he is pleased to grant us. Thus may sick persons pray in their bed, (Isa. 38. 2.) or if they cannot themselves pray, have others to pray for them, (jam. 5. 14.) and weak persons not well able to kneel, pray sitting, as here Moses did: and they that cannot come to Church, have the benefit of God's ordinances at home. §. 52. Of bearing one another's burden. four * See §. 48. WE must bear one another's burden. a Gal. 6. 2. The Apostle giveth this in express charge to Christians: and presseth it by that b Rom. 12. 15. sympathy which becometh them, manifested by weeping with them that weep: and c Heb. 13. 3. by remembering them that are in bands as bond with them, &c And to show that he pressed on others no more than he practised himself, thus he professeth, d 1 Cor. 9 19, etc. I have made myself servant to all. Unto the jew I became as a jew: to them that are under the Law, as under the law: to them that are without law, as without law: To the weak became I as weak: I am made all things to all men that I might by all means save some. And again, e 2 Cor. 11. 28, 29. There cometh upon me daily the care of all the Churches. Who is weak and I am not weak? who is offended and I burn not? Though this were a worthy pattern surpassing all other mere men that ever I heard of, yet is it fare surpassed by him of whom it is said, f Isa. 53. 4. Dilectionis officium est, invicem onera portare. Aug. de verb Apost. Serm. 21 Leo incidit in plagas; Rugire licet: exire non licet. Must repit in cuniculos laqueorum: nodos corrodit: Leo è plagis evadit. Aesop. Fab 14. Cum in hác vitâ sumut, onera nostra invicem portemus, ut adeam quae caret omni onere pervenire possemus. Aug. loc citat. Surely he hath born our griefs, and carried our sorrows, etc. 1. This is an especial fruit of love, which we all own one to another, Eph. 4. 2. Rom. 13. 8. 2. It is such a work of charity as we ourselves may stand in need of, Gal. 6. 1. A lion may stand in need of the help of a mouse to gnaw asunder the cord wherewith he is hampered. Moses a worthy one, here needs the supportance of others. 3. It is such a work of charity as may raise men ready to fall, and so help them in the way that leadeth to eternal life, and bring them thither where none shallbe pressed with any burden at all. 4. Hereby as by a means we ourselves may attain to that life. For, God himself is ready to ease those of all their burdens, even of those burdens that would press them down to hell, whom he observes to be forward in easing their brethren of their burdens. Thus will that of Christ be verified, Blessed are the merciful for they shall obtain mercy, Mat. 5. 7. That this duty may be the better performed, due consideration is to be taken of one another's weakness, whereof before, §. 49. §. 53. Of union of spirits. V * §. 48. Union of spirits is very helpful. This is true of all things wherein men have occasion to deal together. As Councillors of State in matters of State: judges in matters of justice and equity: Ministers in matters of religion: Physicians in physic for men's bodies: Artizens in matters of their trades: and so others in other affairs: but especially Believers in the holy and heavenly duty of prayer. This is it which in this place is especially intended. For mutual help herein, Christians in the Primitive Church, even in the first and best times thereof, are said to continue a Act. 2 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis, vel idom: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animus. Vnanimiter, concorditer: uno animo, uno cord. daily with one accord in the Temple. The Temple was the house of prayer. There therefore they prayed, and that with one accord: that is, with one spirit, one mind, and one heart. Thus it is again said, b Act. 4. 24. that they lift up their voice with one accord: their spirits were joined together, and as one spirit in that powerful prayer which they made. When many so consent together, in the Hebrew dialect they are said to be c judg. 20. 1. Neh 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tanquam vir unus. i unanimi consensu. as one man: because their minds did so consent, as if they had not been the minds of many, but the mind of one man. Daniel well knew the benefit of union of spirits in prayer, Dan. 2. 17. So Ester 4. 16. joel 2. 16. 1. Union of spirits is like the gathering together of many faggots, which make a fire the more fierce: or like much powder laid together, which sends forth a bullet much further than otherwise it would fly. Thus many spirits united make prayer much more fervent, and force it the higher, even as high as God is. To cry mightily unto God, the King of Nineveh caused all his people with one accord to pray jon. 2. 8. When the Christians prayed with one accord, the place was shaken where they were assembled together (Act. 4. 24, 31.) to show the spiritual violence of such prayer. 2. Prayer is as sweet incense, Psal. 141. 2. Union of spirits therein, is as the mixing of many sweet spices, which cause the more fragrant savour. Yea, this union is as an harmony of many voices or instruments, which make the music much more melodious. d Mat. 18. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De consensu vocis, seu soni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dicitur. The word whereby the Evangelist setteth out consent in prayer, implieth as much. 3. Union of spirits is an especial means to quicken and sharpen one another's spirits; as iron sharpeneth iron, Prov. 27. 17, 19 Strong motives these are to frequent public assemblies; to bring all the family together to prayer: for husbands and wives to join together: so friends, etc. §. 54. Of that stability which the weak may receive by others supportance. VI * See §. 48. THe weak are strengthened by aid from others. The words which are used in exhortations to that duty of succouring the weak import as much, which are such as these, a Isa 35 3. strengthen, b Act. 20. 35. support, c 1 Thes. 5. 14. comfort, d Gal. 6. 1. restore, etc. If the weak could not by others supportance be strengthened, supported, comforted, restored, in vain were those duties pressed. But as e Gen. 45. 27. the spirit of jacob revived when he heard that joseph lived, as f 1 Thes. 3. 7. Paul was comforted by the good tidings which Timotheus brought him of the Thessalonians faith, and as g Dan. 10. 19 Daniel was strengthened by the Angel's encouragement, so other weak ones by such means as have been afforded them. h 2 King. 5. 13. Naaman began to have some seed of faith by his servants seasonable admonition. i 1 Sam. 19 7.— 20. 2.— 23 16. David was comforted by jonathans' oft coming to him. k 2 Chro. 32. 8. Hezekiahs' people rested themselves on the comfortable words that he spoke to them. l Ezr. 5. 1, 2. Hag 1. 14. Zerubbabel and the jews with him were greatly encouraged by the prophecies of Haggai and Zechariah. m Neh. 2. 18. And their posterity strengthened their hands to build the city by Nehemiahs' coming to them, and encouraging them. n Mat. 8. 27.— 14 27.— 17. 7. Luke 24. 52. joh. 20. 20.— 21. 7. Oft were the Disciples after great fear much comforted by Christ's presence and consolatory speeches. God, who hath enjoined this means of helping and supporting one another, will give his blessing thereunto when it is rightly used: and what God blesseth shallbe effectual to that whereunto it is used: so as in faith we may expect a good issue from our endeavours in this kind. As this effect which useth to arise from that mutual help and secure that is offered to such as are weak, aggravateth their inhumanity who refuse or neglect to do what they might for strengthening the weak, and establishing the feeble, (for, if thorough want of help they fall and perish, they, who might have restored and set them up, make themselves accessary to their destruction;) so it is a very forcible motive to provoke us with all care, diligence, & good conscience to perform the fore named duties of o §. 48. considering our brother's weakness, of p § 49. using all good means to support the same, yea and of q §. 51. Cervi cum fretum transeunt sic se ordinant ut onera capitum suorum quae gestant in cornibus, super invicem portent, ita ut posterior super anteriorem cervice porrecta caput collocet. Et quia necesse est unum esse qui caeteros praecedens, non antese habeat cui caput inclinet, vicibus dicuntur id agere etc. 〈◊〉 fretum transcunt, etc. Aug. de verb. Apost. Serm. 21 putting under our own shoulders, and bearing his burden. For our labour herein will not be lost. As Moses was here enabled by Aaron and Hur well to do that which of himself he could not have done so well, so mayst thou whosoever expect a blessing in that which thou dost answerable to thine endeavour: and also in they weakness find like help from others. It is reported of Hearts, that by ones bearing up another's head, which is by reason of their horns so heavy, as it would drown them in the sea, they are enabled safely to swim over the sea, till they come to firm land. For, they use so to dispose themselves, as the latter layeth his head on the former's hind parts. And because it is necessary that one of them be first, that first after he hath some while led the rest, cometh behind all: and in like manner do the rest in their course. Thus every one as he is wearied by swimming before, is refreshed by coming behind, and resting on another. Thus may Christians refresh the wearied. §. 55. Of the meaning and doctrines of the thirteenth Verse. EXOD. XVII. XIII. And joshua discomfited Amalek and his people with the edge of the sword. * See §. 1, THe success of all before noted is in this verse set down. It was a glorious Conquest. The Conqueror is here said to be the forementioned joshua. He being the General of the victorious army, the victory is by a Synecdoche, attributed to him. The General is put for the whole army under his command: as it useth in other places of holy writ, yea and in other Historiographers to be. The word ( a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dejecit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discomfited) whereby the victory is expressed, signifieth so to overthrow one as he is not able to rise again. The b contrivit. Chald. & Syr. ponunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews do set out the meaning of it by a word that signifieth to break to pieces. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugavit. The Greeke LXX turn it by a word that signifieth to put to flight. The enemies subdued are comprised under this collective word Amalek, whereof * § 2. before. By his people, are meant such as took part with the King, or chief heads of the Amalakites: whether they were of the same or another stock. This clause, His people, is added to show that they who had any hand in his unjust war, had their share in the just vengeance. The instrument wherewith they were punished is here said to be the edge of the sword, or word for word, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the sword. For as a mouth devoureth that which entereth into it, so a sword by the sharp edge of it destroyeth that which is strucken with it. Therefore the very name of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gladius. Vastitas. Desolatio. a sword in Hebrew signifieth destruction: and a sword is said to f 2 Sam. 2. 26.— 11. 25. devour. The setting out of this success pointeth out five observable points. I. The issue of war is especially attributed to the General. For, only joshua the General is here mentioned, he is said to vanquish the enemy. II. Lawful war well waged proves prosperous. The success expressed by Ioshua's discomfiting the enemy showeth that this war was prosperous. And in Scripture the success which God gave to his Church of old is recorded, to show what his Church in succeeding ages may in like cases expect. III. They that first begin war may have the worst in war. For, Amalek first began, and Amalek was discomfited. four Accessaries make themselves liable to the judgement that falls on the Principal. For, the people, even they that took part with Amalek, are destroyed, as well as Amalek. V Enemies in war may lawfully be slain. For, this expression of the instrument wherewith they were discomfited (with the edge of the sword) showeth that they were slain: and that which was here done by joshua, was lawfully done. God approved it. §. 56. Of attributing success in war to Generals. I. * See §. 55. THe issue of war is especially attributed to Generals. a Gen. 14. 19 Melchizedek blessed Abraham only, for the victory which he with his confederates obtained. The many and great conquests which were made under b Ios. 10 41. joshua and c 2 Sam 8. 1, &c David are attributed to them alone. Many more like instances might be given out of sacred writ and other histories. The pompous triumphs which Generals made among the Grecians, Romans, and other nations give evidence hereunto. The prowess, courage, wisdom, and other like warlike What depends on good Generals. virtues of Generals and Commanders, make much, under the divine providence to the obtaining of victory. The marshalling of the army dependeth wholly on their direction. They at their discretion cause alarms or retraits to be sounded. By their example, by their encouragements or discouragements, the whole army is much animated or daunted. Hence is it that a good General is accounted d 2 Sam. 18. 3. Chab●ias solebat dicere, terribiliorem esse cervorum exercitum Leone duce, quam Leonum agmen ducente Cervo. Plut. in Apotheg worth ten thousand others. The name of an experienced and victorious General hath oft frighted the enemies. Yea, it is said, that an army of Staggs whose General is a Lion, is better than an army of Lions whose General is a Stag. We read therefore that after God had raised up a judge to deliver Israel, and that the judge had given proof of his valour, e judg. 3. 11, 30— 8. 28. the land had rest all his days: whereby is implied that the enemy durst not take up arms against him. Terrible was the name of joshua to the Canaanites, of David to the Philistines, of jehu to the Achabites, of Hazael to the Israelites, of the Machabites to the Nations, of Achilles to the Trojans, of Hector to the Grecians, of Cyrus to the Babylonians, of Alexander to the Persians, of Epaminondas to the Macedonians, of the Scipios to the Carthaginians, of Hannibal to the Romans, of Caesar to the Gauls, of Scanderbag to the Turks, of the Black Prince to the French, and so of other valiant Generals to their enemies. Generals in this respect have more than ordinary need of wisdom, watchfulness, prowess, justice, temperance, industry, What requisite for good Generals. and other like warlike virtues. Yea also of all others it behoveth them to be at peace with God, to have faith in him, as g Heb. 11. 32. joshua, Gedeon, Baruk, Samson, jephte, David, and other pious and victorious Generals had. For, so great matters lying on them, as hath before been noted, so much being expected from them, and so much attributed to them, in case the battles which under them are fought, have good success, great reason that they especially be fitted with all things, that (as means) may produce a good issue. It is also an especial point of prudence for Princes and Military exercises to be maintained. States to maintain Artillery and Military exercises, not only in time of war, but at all other times, though never so peaceable, that so men might be fitted to be Generals, and Vsus magister optimus, Cic. pro C. Rab. Spartanorum resp. tanti habebatur apud singulas nationes, ut non classem, non militem, non aurum ab ea peterent sed unum Spartanorum ducem: quo accepto, se tutos arbitrabantur. Patric. de regn lib. 1. tit. 13. other Commanders in armies. Continual exercise is an especial help hereunto. For, Use makes ready, and expert. It is the best master that can be. The State of the Spartans gave good proof hereof: For, thereupon they were so highly accounted of by all nations, as they would not desire of them shipping, soldiers, coin, or any such like provision, but a Spartan Captain: which if they obtained, they thought themselves safe. But of these Artillery exercises I have * The Dignity of Chivalry. elsewhere more largely spoken. §. 57 Of the success of war well waged. II. * See §. 55. David nunquam nisi consulto Domino bellumadorsus est. Ideo in omnibus victor praelijs. Ambr. Offic. lib. 1. cap 35. Unlawful wars unprofperous. Lawful war well waged proves prosperous. Many many instances out of holy writ may be produced for proof of the truth hereof: but not one I dare boldly say, to the contrary. We do indeed oft read of many wars, wherein the better have had the worse, and the wicked have devoured men more righteous them themselves. But it hath been either because those better have undertaken wars not warrantable, or else not well waged the same. The war which jehosaphat undertook with Ahab, was not warrantable: For, beside that b 2 Chro. 19 2. He should not have helped the ungodly, c— 18. 14, etc. a Prophet foretold him that God liked not that war. d— 35. 20, etc. Lawful wars not well waged The war also that josiah undertook against Pharaoh Nechoh was unlawful. For, Nechoh intended no evil against him. No marvel therefore that the war of the one and other, though otherwise they were good men, was unprosperous. The like may be said of the battelis betwixt Amaziah and joash, wherein Amaziah, who in mere pride without just cause provoked joash to fight, was overthrown. But e Ios. 7. 10, etc. the war which joshua waged against the men of Ai, though lawful in the kind of it, was not well ordered, because he did not before he entered the field, search his army to see whether any accursed thing were therein, or no. Nor was f jud. 20. 21, &c the lawful war of the Israelites against the Benjamites well ordered, because they went about to punish sin in others before they had purged their own souls of sin. h 1 Chro. 10. 13 Saul before he entered into that battle wherein he and his sons and many of the Israelites were slain, asked counsel of one that had a familiar spirit and not of the Lord. i 2 Chro. 36. 13. Ezek. 17. 18. Zedekiah perfidiously and perjuriously maintained war against Nebuchadnezar, & was overthrown. If a view be taken of all those wars wherein God's people have been foiled by their enemies Quos arma & equi, & milites, & machinamenta capere non potuerunt, hos peccati natura vinctos hostibus tradidit. Chrys. Hom. 7. in 1 Tim. 2. Why wars prosperous. at any time, by diligent search it may be found, that some fault or other in God's people hath been the cause that they have been given over into the power of their enemies. Such as arms, and horses, and soldiers, and engines could not overcome, sin hath delivered (as bound) to the enemy. But whensoever they well ordered just wars they always prospered. In such wars Gods honour is engaged: so as his people if they should be foiled, might justly say unto him, What wilt thou do unto thy great name? Ios. 7. 9 They who in their war expect good success (and who Just wars to be undertaken. goeth to war that expecteth not good success?) let them first be sure that their war be just and warrantable, and then very circumspect in the manner of waging it: that that which is lawful may be lawfully prosecuted. Thus may they confidently promise unto themselves victory. True it is, that when Heathen with Heathen, Idolaters with Idolaters, wicked men with wicked men make war, the issue of war is Incerti casus pugnarum: Marsque communis. Cicer. in Orat pro Mil. uncertain: For, God engageth himself on neither side; but now useth one side, than another, as seemeth good to his secret and unsearchable counsel, to be his scourge to punish the other side. But in his people's wars the case is otherwise, in case they go along with him, and fight not without good warrant from him, nor swerve from the directions which he prescribeth to them. Such wars are Gods wars, l 1 Sam. 17. 47— 25. 28. the battles of the Lord, which he can and will prosper. m Ios. 5. 14. That which was once visibly represented to joshua, is always really performed in all such wars, The Lord is the chief Captain and General in them. In faith therefore may such wars be waged, and with confidence may good success in them be expected. §. 58. Of the overthrow of such as begin war. III. * See §. 55. THey that first begin war may have the worst in war. I say, may have, because there may be just cause of beginning war, and answerably God gives good success thereto: so as it cannot be generally said, that all in all cases that first begin war go by the loss. Experience of all times gives evidence against this. But yet that this may so fall out, like experience giveth demonstration. Instance a Num. 21. 23, 33. Sihon, Og, b Ios. 10. 5. the five Kings of the Amorites, c— 11. 5. jabin with all that took part with him, d judg. 11. 12. the Ammonites in jephtahs' time, e 1 King. 20. 21 the Aramites in Ahab's time, f 2 Chro. 20. 23 the Moabites, Ammonites, and Edomites in jehosaphats' time, and many other of the Church's enemies at other times. Yea also the g Num. 14 44. Israelites when they first went out to set upon the Amalakites and Canaanites, and upon the h judg. 20. 21. Benjamites, and again upon the i 1 Sam 4. 1. Philistines, and upon the k 1 King. 22. 4. Aramites, and others. Many do oft most unjustly, either for no cause, or for sleight causes, or for wrong causes, in the pride of their What makes offensive war unprosperous heart, puffed up with ambition, or inflamed with undue revenge, or fraughted with malice, or set on work by some other corrupt humour, undertake war: which being a public execution of justice, is for the most part very fierce and fearful, and therefore not to be undertaken without just, weighty, and necessary cause, even such as by no other lawful means can be accomplished. No marvel then that they who unjustly, or unadvisedly and rashly thrust themselves into war, be made sensibly to feel the smart of their folly. Well therefore may that proverbial speech which Ahab used to Benhadad, be applied to such as are overforward to war, Let not him that girdeth on his harness boast himself 1 King. 20. 11. as he that putteth it off. Let men be slow to war; and not enter thereinto without urgent necessity. §. 59 Of the punishment of accessaries. four * See §. 55. ACcessaries make themselves liable to the judgement which falleth on the principal. In this case 22000 of the Aramites were slain by David for coming to succour Hadadezer, David's enemy. And at another 2 Sam. 8. 5. time 700 chariots, 40000 horsemen, and their Captain, beside — 10. 18. many other soldiers for taking part with the Ammonites 2 Chro. 22 7, etc. against David. This was the occasion of Ahaziahs' ruin: he went out with joram against jehu. Such as are Accessaries animate the Principal to do what Vidisti cos lenonis agere officium in regis gratiam, etc. Quapropter non ipse s●l●u, sed & omnes qui adhaerebant, poenae suerunt participes. Chrys. Hom. 32. in Gen. 12. 2 Sam. 10 19 2 Chro. 18 31. & 19 2. he doth: who, if he were not backed and strengthened by Accessaries, might be restrained from attempting such acts of hostility as by the assistance of Accessaries he attempteth. Just therefore it is, that they who take part in others sins, should also have a part in their punishment. Fear therefore to aid the wicked. Had the fore-wit of the Aramites been as good as their afterwit, many thousands of them had saved their lives: for, after two overthrows it is said, the Aramites feared to help the children of Ammon any more. This had almost cost jehosaphat his life. Sharply therefore was he reproved by the Prophet. §. 60. Of the lawfulness of shedding blood in war. V * See §. 55. Secure dissipentur gentes quae bella volunt, & abscindantur qui nos conturbant. Bern. ad Mil. Temp c 3. Enemy's in war may lawfully be slain. If God's command, Saints practice, God's approbation, and remuneration, yea and his vengeance on them that spared such enemies as should have been slain, be sufficient warrant, sufficient warrant is not wanting for this point. 1. For precept, Moses from God saith to the Israelites, a Num. 31. 3. Avenge the Lord of Midian; b— 17. kill every male among the little ones, and kill every woman that hath known man. And Samuel to Saul, c 1 Sam. 15. 3. Smite Amalek, and utterly destroy all that they have, and spare them not, but slay both man and woman, etc. And the Lord himself, d Ezek. 9 6. slay utterly old and young. 2. For practice, note the patterns of e Gen. 14. 17. Abraham, and of the people of God under f Num. 31. 7. Moses, g jos 8. 22. joshua, h 2 Sam. 8. 2. David, and others guided by the Spirit of God. 3. For God's approbation, we have a memorable instance thereof by the ministry of Melchizedek, a Priest of God, i Heb. 7. 1. who met Abraham as he returned from the slaughter of the Kings, and blessed him. 4. For God's remuneration, The continuance of jehu his reign k 2 King. 10. 30. unto the fourth generation for flaying Ahab's stock, And l Ezek. 29. 19 the reward which the Lord gave to Nabuchadnezzar. for destroying Tyrus are evident proofs. 5. For God's vengeance on such as did not slay those enemies that should have been slain, there is instance in m 1 Sam. 15. 13 19 Saul, and n 1 King 20. 42 Ahab. When enemies are slain, it is in a defensive or offensive war. If in defensive war, than there is no other way to preserve our own lives from such as band themselves together in arms but by slaying them. They show that they seek the lives of them against whom they come. The slaughter therefore of enemies is but a preservation of our own lives. And the blood which in defensive war is shed, is shed se defendendo, in defending one's self: which was never counted unlawful. Such are a cause of their own death. And he that is the cause of death is more infault than Qui causa mortis est, potius in culpâ est quam iile qui occidit. Aug. Macedon. Epist. 54. he that killeth. As for offensive war when it is rightly undertaken, it is either for some unsufferable wrong done, or for just fear of wrong in time to come. In such a case, war is a public execution of justice. So that it is as lawful in these cases for soldiers to slay true enemies, as for executioners to put to death malefactors, arraigned, condemned, and delivered to them for that end. Besides, by slaughter of enemies, the land against which they are enemies hath rest, and security: as towns and high ways are safe and quiet by executing thiefs. This effect of destroying enemies is oft noted in Scripture, judg. 3. 10, 11, Cum homo ab homine occiditur, multum distat utrum fiat nocendi cnpiditate, vel injustè aliquid auferendi, sicut à latrone, an ulcisc endi vel obediendi ordine, sicut à judice, sicut à car●ifice●an evadend●, sive subveniendi necessitate, sicut interimitur hostis à milite. Aug. Ib. 30. & 5. 31. 2 Chro. 15. 15. & 20. 30. Thus just and due causes of slaying enemies must rightly be observed. For, when one man is killed of another, there is great difference, whether it be done with a desire of wrong and robbery, as thiefs do, or in course of punishment and obedience to law as judges and executioners do, or thorough necessity of avoiding danger, and affording succour, as soldiers do. Ob. David seemeth to be branded for slaying so many enemies as he did. For, as a reason why he was not thought fit to build the Temple, it is said to him, Thou hast shed blood abundantly, and hast made great wars, etc. Thou hast been a man of war, and shed bloods. 1 Chro. 22. 8. & 28. 3. Answ. This is not upbraided to David as a crime, or as a matter of ignominy. For, it was his glory that he q 1 Sam. 25. 28. fought the Lords battles; and r Heb. 11. 32. for that he is put into the catalogue of God's Worthies. But first thereby is implied that David could not have such leisure as was meet for so great a work as the Temple was: which is more fully expressed by Solomon in these words, s 1 King. 5. 3. David my father could not build an house unto the name of the Lord his God, for the wars which were about him on every side, etc. 2. The building of that Temple was a type of the building of the spiritual Temple, the Church of Christ. The builder thereof must be an answerable type of the builder of the spiritual Temple, who was t Isa. 9 6. the Prince of peace. Thus Soldiers need not be daunted at the blood which they shed in war. much doth God himself thus intimate to David: u 1 Chro. 22. 9, 10. A son shallbe borne to thee which shallbe a man of rest, etc. He shall build an house for my name, etc. The good warrant which soldiers have for slaying their enemies in war, giveth good encouragement to them for Miles hostem, & judex, vel Minister ejus, n●centem, non mihi videntur peccare cunshominem occidunt. Aug. de lib. arbitr. l. 1. c. 4. a cheerful going to war, and for valiant fight therein. And though by their valour much blood may be shed, yet they need not be any more daunted thereat, than judges, juries, Executioners, and other Ministers of justice for putting many malefactors to death. Soldiers are no more guilty of blood in slaying enemies in war, than Ministers of justice in putting capital malefactors to death. It is indeed a matter of pity, and it ought to move our bowels of compassion that people should be so wicked and desperate, as to give occasion to have their blood shed: but, the occasion being given, a Deut. 13. 8.— 19 13. pity must be laid aside. b jer. 13 14. Ezek. 5 11. Zec. 11. 6. God himself in such cases casteth off pity. Wherefore, shedding of blood in just war is so far from unlawful cruelty, as it is a point of most warrantable equity. Pity in this case may prove the ruin of the city: and more prejudicial to a State, then tolerating thiefs, murderers, traiters, and such other pernicious malefactors. Only that which is lawful must lawfully be used: to Directions about kill enemies. which end receive these few directions. 1. Show that thou delightest not in blood. Shed no more than of necessity (thorough the obstinacy of enemies) thou art Pagani necandi non essent, si quomodo aliter possent à nimiâ infestatione, seu oppressione fidelium cohiberi. Bern. ad Mil. Temp. cap 3. Magnum Babyloniae crudelitatis indicium est, ne senibus quidem pepercisse: quorum aetas etian, interhostes venerabilis est. Hier. Come in Isa. 46 In what cases no mercy to any. forced to shed. If enemies yield, and relinquish their hostility, spare them. Read the charge which the divine law giveth to this purpose, Deut. 20. 11. 2. Slay not such as cannot hurt thee, as weak women, aged men, and young children. This exception the Law expressy maketh, Deut. 20. 14. Ob. In other places God's people are commanded to slay men and women, infant and suckling, 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies, They utterly destroyed all, both man and woman, young and old, etc. Ios. 6. 21. Answ. 1. Particular charges make extraordinary cases: as g Gen. 22 2. the charge given to Abraham for sacrificing his son. Extraordinary cases are not exemplary. They are rather matters of admiration than imitation. 2. The people who were so to be dealt withal were by God devoted to utter destruction: Some, because their land was given by the supreme possessor of heaven and earth for an inheritance to his people. The Law therefore that speaketh of sparing enemies, hath this exception, h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance, thou shalt save alive nothing that breatheth. Others were devoted to destruction because of their implacable hatred, unsatiable wrath, and intolerable wrongs against the people of God: As i Exo 17. 14. Deut. 25. 17, 18, 19 1 Sam. 15. 2, 3. Amalek. 3. If enemies will hearken to no conditions of peace: but obstinately stand out to the very uttermost, in such a case saith the Law, k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel? Respondit, illos abusos esse crudelitate suá & plus imposuisse plagarum, quam Dei ultio flagitabat. Hier. Comment. in Isa. 46. In what cases enemies may be tortured. Thou shalt smite every male with the edge of the sword. 3. Put not those whom thou flayest to exquisite torments. God protesteth against the Syrians (Am. 1. 3.) for their cruelty, in that having overcome Gilead, they threshed the inhabitants thereof with threshing instruments of iron: and against the Ammonites, who ripped up the women with child of Gilead, Am. 1. 13. Quest, May not enemies in any case be tortured? Answ. Yes. 1. In case of question: when otherwise they will not confess the truth. 2. In case of talio, or requiting like for like: as n judg. 1. 6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Radamanthi jus, ut Arist. Eth. l. 5. c. 8. the Israelites dealt with Adonibezek, whose thumbs and great toes they cut off. For so had he done to threescore and ten Kings before. 3. In case of revenging unsupportable insolences and injuries. Hereby was o 2 Sam. 12. 31. David moved to put the Ammonites under saws and harrows of iron, etc. For they had p— 10. 4. villainously entreated the Ambassadors whom David in kindness had sent unto them: which was an insolency against the law of nations. 4. In case of treachery, perjury, and breach of fidelity. For this cause q jer. 39 6, 7. Nabuchadnezzar slew the sons of Zedekiah before his eyes, and then put out his eyes. 4. What thou dost against thine enemies do in love. 4. Slay in love Love their persons though thou hate their practices. r Mat. 5. 44. Pray therefore for them. Pray that God would turn their hearts, and move them to cease from their hostility, or pardon their sin. Thus pious Magistrates will pray for the salvation of their souls whose bodies they adjudge to death. 5. Avenge not thyself. 5. Take heed of making that public execution of justice an occasion of executing private revenge: s 2 Sam. 3. 27, 29. So dealt joab with Abner, t 1 King. 2. 32. which pulled vengeance on Joab's head. §. 61. Of the meaning, method, and matter of the foureteenth Verse. EXOD. XVII. XIIII. And the LORD said unto Moses, Writ this for a memorial in a book, rehearse it in the ears of joshua: for I will utterly put out the remembrance of Amalek from under heaven. THe * See §. 1. Event following on the forenamed victory, remaineth to be handled. It was a Memorial thereof: and that of two kinds. One enjoined by God. The other made by Moses. The former of these is here noted in this 14. verse: which consisteth of two parts. 1. To make a Memorial of it. 2. To rehearse it before joshua. The primary and principal Author of the memorial here mentioned, is jehovah, the LORD; The Minister is Moses, of whom we have spoken on the 9 Verse. This charge was here given to him, because he was the Lord's Prophet to the people, and the Recorder of Canonical Scripture at that time. The means of making this a memorial is writing it in a Benefits of writing things book. Things written remain. Herein lieth a difference betwixt speaking and writing, that things uttered by Vox audita perit, littera scripta manet. speech, if they be not at the time of uttering fast laid up in a strong memory, they vanish in the air; or if they be not remembered, they only who are then present when they are uttered, have the benefit of that uttering. But things written remain again and again to be read: to be read by those that are present at the writing, or fare absent: yea, not only at that time but in future ages. Thus, that the covenant which the Israelites made with God might not vanish with the making of it, b Neh. 9 38. they writ it. And that all people near at hand and fare off might take notice of the decree both for destroying, and also for rescuing the jews, the c Est. 3. 12. one, and the d— 8. 9 other decree were both written. And that future ages might reap benefit by the mercy of God manifested in former ages, it is said, e Psal. 102. 18. This shallbe written for the generation to come. Writing is then especially of use in the forenamed respects, when things are written in a book. Lose papers are like lose brooms: soon scattered and of little use. But books are of sheets of paper rolled, and bound up together: so as they may easily, and are ordinarily kept year after year, age after age. Q. What book may this be thought to be? Answ. Because it is not expressly set down, men's conjectures thereabouts are various. f Tostatus Quaest. in hunc loc. Some think that it was the book of the wars of God, mentioned, Num. 21. 14. Or the book of jasher, mentioned 2 Sam. 1. 18. which they suppose to be one and the same book. g Osian de Others, that it was a book then extant, but now lost. The notes in the former English translation take it to be the book of the law: meaning thereby, as I take it, this very book of Exodus. So do h Tuis Commentarijs de rebus istis: ut infr. 34. 27. & Deut. 31. 9 Trem. & jun. in annot. in hunc loc. Sic ferè Calvin Simler. & alij. other judicious Expositors take it. This exposition carrieth most probability. Under this particle, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this, the whole history before mentioned is comprised. This word, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial is added to show the end why God would have this history written: namely, to be read of their posterity: that thereby they might have before them an evidence of Amaleks' malice against them: and of God's goodness towards them. The other part of God's charge is to rehearse that which was to be registered before joshua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insere in aures jehoschuae. Trem. &. jun. Word for word, Put into the ears of joshua; meaning thereby that Moses should oft instruct joshua in this evidence of God's protection of his people from such a malicious enemy as Amalek was. For, God would that joshua should succeed Moses: and that joshua should root out the nations which inhabited the land that God gave to the Israelites: and therefore for his encouragement he would have him oft to set before him this victory. A more particular reason of the foresaid memorial is rendered by God himself in the words following, as the first particle being a causal conjunction importeth ( * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR) For I will utterly put out, etc. The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out, is applied to such things as being oily or greasy, or otherwise foul, are clean wiped. The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek words whereby the LXX do ordinarily interpret it, import also as much. This word is used where the Lord thus setteth out the desolation of jerusalem: f 2 King. 21. 13. I will wipe jerusalem, as a man wipeth a dish: wiping it, and turning it up side down. Here the city is resembled to a dish, the inhabitants thereof to the filth that cleaveth thereto, when such inhabitants are destroyed, the city is said to be wiped of them. g Gen. 7. 23. It is also applied to Gods wiping or sweeping away the whole world with the flood. And to h Isa. 43. 25. Gods wiping away our sins: which are as thoroughly taken away as any thing can be. The word therefore itself implieth an utter extirpation, or desolation. But the kind of phrase addeth much emphasis thereto, which is this, in wiping away I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wipe away. Our English not unfitly thus expresseth it, I will utterly put out. What is it that shall so utterly be put out? Not some of the meaner sort: not such as rise up in arms: not some of the chiefest: not some of one sort, or some of another only: but Amalek: the whole stock, the whole nation: and that so thoroughly, so utterly, as none shallbe preserved to reserve and raise up their name again. Therefore God saith, I will utterly put out the remembrance of Amalek. And that not only out of that part of the earth where they than lived, but * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbiuú terrarum suerit, quàm laté patet coelum, Trem &. jun. in hunc loc. from under heaven, that is, from every part of the earth that is any where under the cope of heaven. i Deut. 25. 19 In this very sense is this phrase used of Amalek in another place: and of k— 9 14.— 29. 20. others in other places. Here have we in Sum, A manifestation of God's indignation against malicious enemies of his Church. This is further set out by the Certainty Extremity thereof. The registering shows the Certainty. Their utter ruin the extremity. The registering of it is done two ways. 1. By writing it. 2. By rehearsing it. In setting down the former are noted the Persons. Matter. The Persons are Principal. The LORD. Ministerial. Moses. The Matter declares 1. The Thing enjoined. Writ in a book. 2. The End thereof. For a memorial. In setting down the latter are also noted the Thing to be done. Rehearse it, Person before whom. In the ears of joshua. In declaring the extremity of the judgement, he noteth 1. The Revenger. I will, saith the Lord. 2. The Revenge. The Revenge is aggravated by the Kind. Put out the remembrance. Extent. From under heaven. From this Manifestation of God's indignation, as it is here described, ten especial points of instruction may be collected. 1. The Principal Person that first appointeth this Record, the LORD, sheweth, that, I. God of old was the author of records. 2. The Minister, Moses, giveth instance, that, II. God useth man's Ministry in preserving records for his Church. 3. The action enjoined, Writ this, proveth, that, III. Memorable matters are to be registered. 4. The Instrument wherein it was to be written, a book, declares, that, four Public records are to be safe kept. 5. The End why this is to be written, (for a memorial) argueth, that, V judgements on enemies of the Church are to be kept in memory. 6. The other part of the charge, concerning the rehearsing of that which was registered, implieth, that, VI Matters worth record must be rehearsed. 7. The Person to whom that which was written must be rehearsed (in the ears of joshua) intimateth, that, VII. Governors of God's Church must especially be acquainted with God's former dealings. 8. The chief Author of the judgement here mentioned (I will, saith the Lord) giveth evidence, that, VIII. It is God that avengeth. 9 The kind of judgement (put out the remembrance) importeth, that, IX. God may be provoked to the utter ruin of a people. 10. The extent of this judgement (from under heaven) evinceth, that, X. There is no place of safety from God's revenge. §. 62. Of God's causing records. I. * See § 6. GOD of old was the Author of records. This is true of the most ancient, admirable, approved, and every way the best records that ever were: which a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by an excellency and super-eminency are called b Mat. 21. 42. Scriptures, c Rom. 1. 2. Holy Scriptures. For of them saith an Apostle, d 2 Tim. 3. 16. All Scripture is given by inspiration of God: and another, e 2 Pet. 1. 19, 21 No prophecy in Scripture is of any private motion, etc. but holy men of God spoke as they were moved by the Holy Ghost. God would have, not the present age only, but also all succeeding ages to reap benefit by the evidences of his wisdom, power, mercy, justice, and other his divine properties: and therefore caused the records of them to be written. This the Holy Ghost expressly noteth, saying, f Rom 4 23, 24. It was written for us. g 1 Cor. 10 11 All these things are written for our admonition. h Rom. 15. 4. Whatsoever things were written afore-time were written for our learning. They too too ungratefully slight this evidence of the divine providence, who seek to conceal from the people these Records, as Papists do, or they which may, but will not search them, as too many careless Protestants. It is Christ's charge, i joh. 5. 39 Search the Scriptures. It was Timothy's commendation, that k 2 Tim. 3. 15. from a child he had known the holy Scriptures. There are no records more worthy to be searched. They are able to make thee wise unto salvation. §. 63. Of man's ministry in writing divine records. II. * See §. 61. GOD useth man's ministry in preserving records for his Church. To omit the particular mention of the several penmen of several Scriptures, St. Peter indefinitely saith of them all, a 2 Pet. 1. 21. Men spoke as they were moved by the Holy Ghost. His meaning is, that men wrote the holy Scriptures. b Exo 31. 18. One only record God himself wrote with his own finger; namely, the Law. Yet therein he used c Exo. 34. 1. man's ministry, both in preparing the tables whereon he wrote it, and in d Deut. 10 4, 5. showing them to the people, and preserving them. Thus would God honour our nature, in making men penmen of that which he indicted. And thus would he draw us on to give due heed to man's ministry in dispensing his Word. To object against the Scriptures, that they were written by men, and thereupon the less to esteem them, is to cross the wisdom of God, and to pervert that which for our good he hath ordered. The Thessalonians are commended for receiving the word preached not as the word of men, but as it is indeed, the word of God. So will it be our commendation 1 Thess. 2, 13. to receive the holy Scriptures, not as registers and records of men, though they were written by men; but, as they are indeed, the records of God himself. §. 64. Of registering matters of moment. III. * See §. 61. MEmorable matters are to be registered. Besides the great number of such memorable matters as are registered in the holy Scriptures which the Church now hath, it is evident that many more were recorded. Instance the things recorded in the a Num. 21. 14. book of the wars of the Lord: in the b 2 Sam. 1. 18. Ios. 10. 13. book of jasher: in the c 1 King. 14. 19 book of the Chronicles of the Kings of Israel: d— 4. 33. Prima historiae lex est, ne quid falsi dicere audeat, deinde ne quid veri non audeat, etc. in the book of salomon's philosophy: and in other like public records. Thus will they be useful to posterity. In this respect the pains of such as write Chronicles and Histories is commendable: if at least they be conscionable in recording nothing but truth; and all the truth: and wise in Vide plura apud Cic. de Orat. lib. 2. de legibus historiae consriben do. Vide item Vossium de Arte hist. cap. 9, 10. putting difference betwixt sleight and weighty matters: that they stuff not their histories with trivial things. Thus shall the worthy works of men done in one age be precedents for many ages. The names of worthy ones shall live after their bodies are dead: and they who are born after their departure receive much benefit by them. §. 65. Of safe keeping public records. four * See §. 61. PVblique records are to be safe kept. For this end a Deut. 10. 5. the tables, in which the ten commandments were written, were put into the ark. And b— 31. 26. other laws also, yea and the curses added to the transgressions thereof were put in the side of the ark: c 2 King. 22. 8, 11, 10. where being found many hundred years after, an excellent use was made of them. And d jer. 52. 14. jeremiah commanded those evidences, which were for assurances of the people's return out of captivity, to be put in an earthen vessel. They were wont of old to anoint their rolls in which they recorded their monuments, e Nec titulus nimio, nec cedro charta notetur. Ovid de Trist. l. 1. Eleg 1. with a liquor that came out of cedar trees, which kept them from rotting, and made them last the longer. f 1 Tim. 3. 15. Veritatem facili est ab Ecclesiâ sumere, cum Apostoli, quasi in depositorium dives, plenissimè in tam contulerint omnia quae veritatis sunt, uti omni● quicunque velit, sumat ex câ potum vitae Iren. de Haer. l. 3. c. 4. Polid or. Virg. de rerum inventoribus. lib. 9 cap. 7. The Church for this end is styled the pillar and ground of truth, because it is a faithful keeper and preserver of the Oracles of God. So as truth may easily be fetched from it. For, the Apostles have laid up in it as in a rich treasure, all truth most fully. So as any that will may fetch from thence drink of life. The benefit of records is lost, if they be not safely kept. That which is not, cannot be of use. We have in this respect great cause to bless God for the benefit of printing. An act very admirable in itself; and very advantageous to Church and Commonwealth. Thereby are all sorts of monuments safely kept. Few things put once to print, especially if they be of any special account, are utterly lost. For so much may by a few be printed in a day, as hardly can be written by many in a year: whereby such store of books of all manner of learning are to be had, as none may seem to be wanting. Yea all sorts of authors are thereby preserved. The memory therefore of john Cuthemberg a German, who first invented this art in Maguntia, is worthy of all honour. §. 66. Of Memorials of God's judgements. V * See §. 61. See A Plaster for the Plague, on Num. 16. 47. §. 63. IVdgements on enemies of the Church are to be kept in memory. So many judgements as are recorded in Scripture are so many proofs hereof. More particularly the visible monuments and memorial of them. As a Gen. 19 26. the pillar of salt whereinto Lot's wife was turned: b Exo. 12. 27. The Passeover, and c— 13. 14. dedicating of the firstborn to God: d Num. 16. 38, etc. The broad plates which were made of the Censors of Corah and the other conspirators with him: The sundry names which thereupon were given to places, as, e Gen. 11. 9 Babel, or confusion: f Num 11. 3. Taberah, or burning: g— 21. 3. Hormah, or destruction: h Ios. 7. 27. The valley of Acher, or trouble: i Compare 2 King. 14. 7. with 2 Chro. 25. 12. jocktheel or rock; k Est. 9 26. Purim, or lots: l Ezek 39 11. The valley of Hamon Gog, or multitude of Gog, with other the like. By such memorial, ground of courage, and that, generation after generation, is given to God's Church against all that their enemy's plot or practice against them: and matter of terror is by them given to enemies. For, they give evidence of that which God hath done for his Church against the enemies: and so make the Church expect, and their enemies fear the like. For, both the one and the other know that God is ever like himself. Hence as an use of this point followeth the next observation. §. 67. Of rehearsing to others matters of moment. VI * See §. 61. MAtters worth record must be rehearsed. They must be oft spoken of an related to others. a Exo. 12. 17.— 13. 14. Deut. 6. 20. The Law expressly enjoins this. This among like means of instruction is intended in that b Gen. 18. 19 commendation which God giveth of Abraham, of instructing his household. For, God revealed the judgement which he intended to bring on Sodom to Abraham, because he knew that he would command his household to fear God, the rather because of the evidence of that judgement. When jethro, Moses his father in law, came to see him, he related to him c Exo. 18. 8. all that the Lord had done unto Pharaoh, etc. By this means memorable matters, worthy to be known fare and near, in ages present and to come, are divulged and propagated, to the greater praise of God, whose praise is thus spread abroad, and to the edification of many more than were present at the first working of those remarkable things. This especially concerns Ministers, whose office it is to declare, as the counsel of God revealed in his word, so also the will of God manifested in his works: especially, such works as are done in their own days: which, being more fresh, use to be the more diligently attended unto, and the more carefully heeded. In this respect it will be their wisdom, to take due notice themselves of the memorable works of God, yea, to be inquisitive after them, and to do what they can to have true and certain intelligence thereof, that so they may rehearse them to others, and instruct their people to make the right use thereof. This also concerns others that have charge of others, as, Parents, Masters, Tutors, and other Governors, oft to rehearse in the ears of those that are under them the remarkable works of the Lord. Yea, because we are all keepers one of another, it behooveth private Christians, as they have occasion to meet together, to rehearse in the ears one of another such memorable matters as may according to the subject thereof, minister matter of humiliation and supplication, or of exultation and gratulation. We have a good pattern hereof in Cleophas, and his companion. Luke 24. 14. Commendable in this respect is that Act of Parliament which was made in the third year of the reign of King JAMES, for an annual grateful remembrance of our more than ordinary deliverance from the Gun. Powder-treason. It is answerable to that act which was made by Esther and Mordecai, Est. 9 26. for keeping the days called Purim. The annual celebrating of the fift of November, being enjoined by Act of Parliament, Ministers and people make conscience of observing it: and thence many Ministers take occasion year after year to set out before their people the unnatural inhumanity, unsatiable cruelty, and perfidious treachery of Papists: and so bring people into an utter detestation of that more than Heathenish Idolatry. Very well did our learned King JAMES, in that speech which he made to both houses of Parliament upon the discovery of that devilish powder-treason-plot, observe, that No other sect of Heretics, not excepting Turk, jew, nor Pagan, no, not even those of Calicute, who adore the Devil, did ever maintain by the grounds of their religion, that it was lawful, or rather meritorious (as the Romish Catholics call it) to murder princes or people for quarrel of religion. And although particular men of all professions of religion have been some thiefs, some murderers, some traitors, yet ever when they came to their end and just punishment, they confessed their fault to be in their nature, and not in their profession. These Romish Catholics only excepted. Preservations therefore, and deliverances from such mischievous persons are the best preservations and deliverances: most worthy to be remembered throughout all generations: that throughout all generations due praise may be given to God. If See the Discourse of discovering the powder-treason, in the works of King JAMES. the horrible mischief intended by that powder-plot, if the near approach of the time of accomplishing that plot before it was discovered: and if the manner of discovering the same be well weighed, we cannot but discern that there was just and great cause for preserving both an annual, and perpetual memorial thereof. Though like public memorial of all the judgements Private memorial of God's judgements. which God inflicteth on the enemies of the Church be not made: yet it behooveth particular Christians to take special notice of them, so fare as they come to their sight and hearing, and to make some private records of them to themselves: that thereby they may the rather be provoked both to fear God, and also to trust in him. Private means of keeping in memory God's judgements, are such as these, frequent meditation on them, oft mentioning them in our praises to God, much conferring with others about them, declaring them to our posterity, writing them in private records of our own, and other such like. §. 68 Of Governors' observation of God's former dealings. VII. * See §. 61. Governor's of God's Church must especially be acquainted with God's former dealings. When God intended to make Moses a Governor over his people, he tells him that he is a Exo 3. 6. the God of Abraham, Isaac, and jacob, thereby putting him in mind what great things he had formerly done for those three Patriarches and their children. b Ios. 1. 6. God implied as much in the charge which he gave to joshua, of meditating in the book of the law, wherein the great works of the Lord as well as laws were registered. c Deut. 17. 18. The like charge on the like ground was given to Kings. But most pertinent to this point is d— 3. 21. Moses rehearsing to joshua the conquests made of Sihon and Og. e 2 Sam. 7. 9 Thus by God's appointment Nathan putteth David in mind of the former works of God. The like did f 2 Chr. 15. 2. Azariah to Asa; and g 2 King. 19 25 Isaiah to Hezekiah. Governors over others being by such means well instructed in the mind and power of God, and thereby brought to fear God, and to trust in him, have opportunity according to their calling to instruct and encourage others: so as the benefit which they reap thereby may prove a singular benefit to many others. The application of this point, as it concerns Governors themselves, to use all diligence in acquainting themselves with God's former works: especially such as concern his Church, the preservation of it, and the destruction of the enemies of it: so it concerns their Chaplains, and such Ministers as in any particular relation belong unto them, to rehearse in their ears, and declare unto them the marvellous works that God hath done for such as fear him, and rest upon him. §. 69. Of God's avenging. VIII. * See §. 61. See also The Plaster for the Plague, on on Num. 16. 45 § 21. IT is God that avengeth. The Lord challengeth this as his own prerogative. a Deut. 32. 35. To me (saith he) belongeth vengeance. b Rom. 12 19 Vengeance is mine. justly therefore doth the Psalmist give this title to him, c Psal. 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of vengeances: and by an d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. elegant figure thus doubles it, O Lord God of vengeances, O God of vengeances. So the Prophet Nahum, and that with somewhat more emphasis, e Nah. 1. 2. God is jealous, and the Lord revengeth; the Lord revengeth, and is furious: the Lord will take vengeance of his adversaries. God's absolute sovereignty, almighty power, infinite justice, incomprehensible wisdom, perfect hatred of sin, indulgent care over his Church, and other like divine properties give proof hereof. For, 1. It is a part of supreme or absolute sovereignty to take God's properties manifested in destroying enemies. vengeance of such as obstinately rebel against his will; and seek to do what mischief they can to his servants and Saints. 2. By so doing he gives evidence of his almighty power, whereby he is able to subdue his Church's enemies: and shows how f Act. 9 5. hard it is to kick against the pricks. 3. Just revenge is as true an effect of justice, as due reward. e Rom. 2. 5, etc. The Apostle therefore exemplifieth the righteous judgement of God in both. 4. His incomparable wisdom is manifested by ordering the evil plots and practices of wicked men so as they tend to the ruin of the contrivers of them. g Psal 9 15. They are sunk down in the pit that they made: in the net that they hide is their foot taken. 5. Execution of due vengeance of sin is an apparent demonstration of his hatred of sin. 6. By that vengeance which the Lord executeth on enemies of the Church, the Church's tranquillity and security is maintained, and God's providence over her thereby manifested. On these premises it may well be concluded, that h Psal. 9 16. judgement on enemy's ministers comfort to Saints. The Lord is known by judgement which he executeth. 1. Great consolation hence ariseth to the Church of God. God is their Lord. What if their enemies be many, mighty, malicious, sedulous, yet are they under the power of him who is the Protector of the Church. Their power, their wit, their breath is in his hands, to take away all as he will. On this ground i Heb. 13. 6. We may boldly say, The Lord is my helper: and I will not fear what man can do unto me. 2. When we see judgement executed on the Church's God to be praised for enemy's destruction. enemies, we are to take notice of the principal agent therein, and to say, This is the finger of the Lord: and answerably to give him the glory thereof, as k Exo 15. 6. Moses, l 2 Sam. 22. 1, etc. David, and others. 3. The terror of the Church's enemies must needs be God's executing vengeance terror to wicked. much aggravated by this, that God takes upon himself to execute vengeance. For, this Lord is an almighty, everliving, just, and jealous God. His strokes are heavy. There is no avoiding them, no enduring them. His vengeance is endless, and easeless, merciless, and remedilesle. It is a fearful thing to fall into the hands of the living God, Hebr. Deus justè vindicans tradit impios in concupiscentias aliorum nocere volentium, sua semper incommutabili aequitate servato. Aug. ad Simplic. l 2. Quaest. 1. 10. 31. Quest. How doth God revenge? Answ. Sometimes by causing judgements to descend immediately from himself (as on Sodom, Gen. 19 24.) and sometimes by giving men over to the desire of such as have a mind to work misehiefe: but so as he always keeps safe his own immutable justice and equity. §. 70. Of God's vengeance extended to man's utter ruin. IX. * See § 61. GOD may be provoked to the utter ruin of a people. Instance a Gen. 6. 7. the old world, b— 19 24, 25. Sodom and Gomorrah, the c Num. 21. 32. Amorites, d Ios. 11. 14. Canaanites, and other nations utterly rooted out by Israel. As much is proved by these and such like phrases frequent in the Prophets, e Nah. 1. 14. No more of their name shallbe sown, f jer. 48. 42. They shallbe destroyed from being a people, g Isa. 13. 19 They shallbe as the destruction of God in Sodom and Gomorrah. Quest. When was Amalek (of whom this utter desolation was here threatened) utterly destroyed? Answ. This was not done at once: but, at several times, by degrees. If Saul had faithfully executed h 1 Sam. 15. 3. the charge of God, by him had this denunciation been executed. But, yet than it was i— 14. 48.— 15. 7, 8. in part performed: k— 30. 17. afterwards more fully by David. For, after David's time we read little of any of them. Extremity of judgement is sometimes executed, 1. To give instance of God's almighty power. For, l Psal 47. 2, 3. by utter ruinating of kingdoms and nations, he showeth, that no power can stand against his almighty power. 2. To give proof of the severity of his wrath: which, being kindled and not quickly quenched, burneth up whole nations. 3. To give demonstration of his patience in sparing such as stand: for, he that rooteth out some nations, can as easily root out others, one after another, as he did the seven nations before Israel. Deut. 7. 1. 4. To give evidence of the intolerableness of men's impiety and iniquity. For, such severity of vengeance shows that men's sins are grown to Afulnesse: so as the land vomiteth them out. Gen. 15. 16. Lev. 18. 25. What need is there now that men take heed of adding sin to sin: and of aggravating sin by obstinacy, impudence, and other See A Plaster for the Plague, on Num. 16. 45. §. 22. such like circumstances. Assuredly as sin is multiplied & aggravated, so shall judgement also; especially when multitudes run on headlong to sin. And if lighter judgements prevail not, God will not cease till he have utterly ruinated them. This of old was threatened; this in former ages hath Lev. 26. 18, 32. been executed. Now God still remaineth to be the same God, as just, as jealous, as powerful as ever he was. With the froward he will show himself froward. To them that are unsatiable Psal. 18. 26. in sin, God will be implacable in wrath. §. 71. Of God's revenge in every place. X. * See §. 61. THere is no place of safety from God's revenge. a jer. 16. 16. Behold (saith he) I will send for many fishers, and they shall fish them, and after I will send for many hunters, and they shall hunt them from every mountain and from every hill. After that the King of Babel had destroyed the greater part of the jews in their own country, and carried many of them captive into Babylon, a remnant of them continuing obstinately in their wicked courses, thought notwithstanding jer. 44. 12. that in Egypt they might be safe; but even there also the hand of the Lord was stretched out against them, and destroyed them. jer. 23. 23, 24. Am I a God at hand, saith the Lord, and not a God a fare off? Can any hide himself in secret places that I shall not see him? Do not I fill heaven and earth? Psal. 139. 7, etc. Whither then shall any go from his Spirit, or whither shall he flee from his presence? etc. The only safe course, when God's wrath is provoked, and the fire of his indignation flameth forth, is, not to fly from him, but to fall down before him; as David did when he saw the Angel that smote the people with pestilence. God useth to spare such as at the apprehension of his displeasure 2 Sam. 24. 17. humble themselves in his presence, when from every place under heaven he destroyeth such as impenitently persist in sin. §. 72. Of the interpretation of the fifteenth Verse. EXOD. XVII. XV. And Moses built an altar, and called the name of it JEHOVAH-NISSI. * See §. 1. IN this verse the Memorial which Moses made of the forementioned victory, is recorded. In memory thereof he is said to build an altar. The proper use of altars was to offer sacrifices on them. The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar. notation of the original word importeth as much. The frequent b Lev. 9 7. charge to offer upon the altar: and the answerable c Gen. 8. 20. practice of Saints in offering sacrifices on altars do further prove as much. Yet also were they made for monuments, as is evident by d Ios. 22. 26, 27. the apology which the Reubenites, Gadites, and half tribe of Manasseh made for the Altar which they built; whereby they deny that it was for sacrifice, and affirm that it was only for witness. Both these ends and uses were here questionless intented by Moses. This word, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit, extruxit. he built, showeth that it was now newly made, and that upon occasion of the victory. The particular name given to it, importeth a memorial. The kind of name implieth a gratulation, f Ios. 8. 31. which of old was testified by erecting altars, and offering sacrifices thereon. This was thus done at this time because the Tabernacle was not yet erected, nor the Priesthood settled on Aaron and his posterity. The particular name here specified word for word is this, g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah my banner. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erexit vexillum Isa. 10. 18. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat erigere. The root or primary word from whence the word translated banner cometh, signifieth to lift up a banner, or ensign, or to hold up a standard. Now banners use to be erected in armies, that by the sight of them soldiers might know whether to come, or to go, or where to stand. In allusion whereunto the preaching of the Gospel to the Gentiles whereby they were called into the Church, and there directed what to do, is resembled to the i Isa. 11. 10.— 13. 2.— 18. 3. lifting up of a banner, or ensign. k jer. 4. 21.— 51. 12. Banners use also to be set up on the walls or towers of cities that are taken by conquest, to show that they are in the conquerors power. Here this title banner hath relation to Moses his holding up his rod on the top of the hill, and that as a banner or standard, as was before noted in the end of §. 25. And by this title showeth that it was the Lord who caused the banner to be held up in the field, and to remain steady after the enemy was discomfited: that is, who afforded secure in the battle, and gave such success, as like victorers they continued to hold up their banners. The LXX Greek Translators of the Bible in that respect well express the meaning of the word, thus, The Lord my refuge: and St. Hierom thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. m Dominus exultatiomea, vel exaltatiomea. The Lord my rejoicing, or my lifting up. In this title Moses useth the first person and singular number, thus, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my banner, partly in relation to this forenamed particular act of holding up the rod (testifying hereby that it was not any virtue in the rod held up, or in his act of holding it up, whereby the victory was obtained: but merely the succour and success which the Lord gave) and partly in opposition to such as are out of the Church, and enemies thereto: so as, the Israel of God, the Church of God are comprised under this particle, MY: and thus the Church is under this first person brought in, saying, The Lord MY banner, not the banner of aliens and enemies. Of the title JEHOVAH. THis title jehovah was accounted by the jews themselves Nomen omnipotentis Dei quatuor literis Hebraicis scribitur, & apud judaeos vocatur ineffabile. Hieron. Comment. in Ezek. 16. to be ineffable, not meet to be uttered: because it setteth out the incomprehensible, and unutterable essence of God. They therefore though in holy Scripture they find written & printed the letters & vowels of this name jehovah, yet pronounce it not. But where they find a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Elohim. Gen. 2. 4. jehovah expressed, they read Adonai, which is pointed with the same pricks, and also signifieth Lord. And where b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Elohim. Gen 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim Adonai. Psal. 68 20 In priori exemplo Adonai praeponitur jehovae In posteriori postconitur. In utroque scribitur cum Chirick sub Vau, & pronunciatur Elohim. jehovah is joined with Adonai, that Adonai might not be twice together pronounced, it is pointed with the pricks of Elohim, thus, jehovih, and answerably they read it Elohim, which word signifieth the mighty God. To confirm this course of pronouncing jehovah with other words, they allege that the blasphemy for which the Moungrill of an Egyptian Father, and Israelitish mother was stoned to death, was an open pronouncing of that ineffable name jehovah, in the proper letters and vowels thereof. This they gather out of this phrase, c Lev. 24. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et expressit, seu pronunciavit illud nomen: & maledixit. He pronounced that name, and cursed: that is, by pronouncing that name, he cursed. What was that name? Even this ineffable name jehovah. Yet further do the jews proceed in their seeming high esteem of this name. For, where they compute their numbers, as the Grecians do by letters: d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jod the first and e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He the last letters of this name jehovah, make up that name f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 135. 4. jah, which is an abbreviation of jehovah, and in effect importeth as much: and according to their ordinary computation maketh up the number of fifteen. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jod The first letter importeth ten, the latter h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He five. They in their numbering will not use those two letters together: but instead of the first, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth a letter that signifieth nine, and k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van another instead of the latter, that signifieth six: as if we instead of fifteen, should name nine-six. It seems that the Heathen had heard something of this excellent name: and thereupon named their god jupiter, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pater; which to join both together, soundeth japater: and in another case jovem, in relation to jehovah. And this reason is rendered of the jews forbearing to pronounce jehovah, that they might take away all occasion from the Heathen of imagining their god to be jehovah. Howsoever, there was a savour of too much superstition in forbearing the sound, and letters of these high and excellent names jehovah, and jah: and their reasons produced bear not full weight at the balance of the Sanctuary, the holy Scriptures: yet shall they be a witness and evidence against many Christians, who over lightly esteem, Deut. 28. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen illud gloriosissimum, & reverendissimum Iehovah Deum tuum. and take in vain this glorious and fearful name, The Lord thy God: which is directly a breach of the third commandment, to which a terrible penalty is annexed. Not the jews only, but also the LXX Greek Translators of the Old Testament, were very tender in using this name jehovah. They do not therefore translate according to the sound, and syllables, and letters of the Hebrew word: but according to the sense and meaning thereof: and so turn this Hebrew word jehovah, by a word that signifieth l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LORD: wherein the m Compare Psal. 110. 1. with Mat. 22. 44. And jer. 31. 31, 32, 33, 34. with Heb. 8. 8, 9, 10, 11. Penmen of the New Testament, Apostles and Evangelists imitated them. In imitation hereof, those learned and judicious Divines, who by King JAMES his special command were appointed to translate anew the holy Scriptures into the English Tongue, very rarely use this word jehovah in English: but turn it thus, The Lord. Yet, that the reader might know when this word Lord is put for jehovah, they caused it to be printed in four capital letters, thus, LORD. So as, whensoever ye find LORD so printed, know jehovah is there expressed in the original, or at least jah, which we have showed to be an abbreviation of jehovah. n Psal. 136 3.— 97. 5. Isa, 1. 24. Ios. 3. 11. Adonai is also a name given to God, and signifieth Lord: but it is not so proper to God as jehovah: therefore though, when it is applied to God, it signifieth, and is translated Lord, yet is it not printed in four capital letters, as the words before Gen. 18 27. Psal. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD mentioned, except when it is pointed with the same vowels that jehovah is: and is put for jehovah. So other names of God, translated Lord, and God. For, there are ten especial names names applied to God in sacred Scripture (as an ancient Ten Hebrew names of God Hieron. in Epist. ad Mar cc●. Father well skilled in the Hebrew tongue hath set them down together.) The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah: which sets out, among other excellencies, the eternity and selfe-existency of God. The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jah: which is a diminutive of jehovah, and noteth out the self same things. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ehejeh asher Eheje I am that I am. This title showeth that God is as a circle which hath neither beginning nor end, but containeth all things within the circuit of it. It implieth God's incomprehensibleness, immutability, and all sufficiency. The fourth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a strong God. This especially declareth Aquila translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trem. & jun. Deum fortem. the omnipotency of God. The fift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim. The sixth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohe. These two are the plural number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El, the strong God: and as it, so they import the omnipotency of God. But yet further they imply another, and a deeper mystery, namely, the Trinity of Persons. For evidence thereof, either and both of these two last recited names, being applied to God, though they be of the plural number, use to be joined with words of the singular number. Witness the first clause of the Bible, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara Elohim, word for word, Gods created; that is, God the Father, God the Son, and God the Holy Ghost created. The word of the plural number sets out the Trinity of Persons. The word of the singular number joined with it, sets out the Unity of the Deity in the Trinity of Persons. The seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai All-sufficient. This title gives apparent evidence of God's All-sufficiency in himself, and to all his creatures. The eight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elion, Altissimus, The most High. This implies the surpassing dignity, excellency, and high Sovereignty of God, which is over and above all. The ninth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsebaoth Lord of Hosts. That God Dominus exercituum, quod exercitus omnes pro arbitrio suo agit. Trem. & jun. in Psal. 24. which ordereth all armies at his own pleasure, protecting such as are on his side, and giving them victory against all their enemies, and subduing and vanquishing all that are against him; so as this title sets out God's protection of his Church against all her enemies. The tenth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Lord. This is derived from a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basis. word that signifieth a foundation, or the foot of a pillar: so as this title showeth that that Lord who created all things, doth also sustain and preserve them. It is a proof therefore of his providence. Of all these, jehovah is the most proper name of God: jehovah God's most proper name. and setteth out most excellencies in God. It is never in Scripture attributed to any but to God. Some of the other names of God are sometimes attributed to Angels, sometimes to men, as, a Gen. 19 2.— 24. 9 Adonai, and b Psal. 82. 1.— 85. Elohim. But jehovah never. Indeed a modern c Vorstius de Deo. Disput. 2. de Numin. Dei. §. 19 Heretic hath lately published the contrary: and giveth these instances following of the title jehovah attributed to creatures. 1. This text which we have in hand, (Exo. 17. 15.) where saith he, the altar is styled jehovah. Answ. jehovah simply in itself is not attributed to this Altar. But a compound word, jehovah-nissi, jehovah my banner. He might to like purpose have alleged the title which Abraham gave to the place where he was about to sacrifice Isaac, which is this, jehovah-jireh, jehovah will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Gen. 22 14. provide. And that title which Gideon gave to the Altar which he made to God, and called jehovah shalem, jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e judg. 6 24. peace, that is, jehovah is a God of peace: or, jehovah will give, or, hath given peace. But, all these, and other like to these, are to no purpose for the point in question, there being a great difference betwixt a simple and compound name. Besides, these titles had not so much respect to the altars and place whereunto they were attributed, as to jehovah himself: as the very phrases do imply. They were only memorial of jehovahs' protection, and providence, and peace. Who can imagine otherwise, but that these phrases, jehovah is my banner, jehovah will provide, jehovah is peace, have respect to jehovah himself. 2. A second instance which he giveth of a creature to which the name jehovah is attributed, is the Ark of the Covenant. For proof whereof he allegeth Psal. 24. 7, 8. & 47. 5. Answ. In neither of those places quoted, no nor in either of the Psalms mentioned, is any mention or iutimation of the Ark. Both the Psalms are typical, and prophesy of Christ, and his joyful coming. So as the title jehovah in both those places is attributed to jesus Christ, true God, true jehovah. 3. The third and last instance, is of Angels, who, he saith, are styled jehovah. And thereof giveth these proofs, Gen. 16. 13. & 18, 13, 20, 22. & 19 17. & Exo. 3. 4. & judg. 13. 22, 23. Ans. For, Gen. 19 17. jehovah is not there mentioned at all. For the other places, if they be well marked, it willbe found that they all speak of the Angel of the Covenant, Christ jesus. Thus than it remaineth true that jehovah is a title proper to God alone, Father, Son, and Holy Ghost. This one word consisting of three syllables especially such three syllables as they The excellencies of this title jehovah. are, set out the unity of the Deity in the Trinity of Persons. The three syllables contain the notes of all times. The f ● je first the time to come. The g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honorio second the time present. The h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vah third the time past. Thus this title given to Christ, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 1. 4. which is, and which was, and which is to come, is an express interpretation of jehovah. It consisteth only of k Literae quiescentes. letters of rest (as the Hebrews call them) to show that there is no rest till we come to jehovah: and that in him we may safely and securely rest. It is observable that jehovah is not mentioned till God had finished all his works, and rested. Then immediately is it expressed. Namely, in Gen. 2. 4. That is the first place wherein jehovah is expressed. It is ever simply used. It never hath any, l Vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He Demonstrativa. demonstrative note before it; as This jehovah, that jehovah: nor any m Vt pronomina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. affix or pronoun after it (which in English goeth before) as my jehovah, thy jehovah, his jehovah: nor is it used in * In regimine. government, as jehovah of Israel, jehovah of the jews, jehovah of the Gentiles. If at any time it have relation to any peculiar persons, another title is added to it, thus, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 3. 15. jehovah the God of your fathers. Nor is it declined: nor hath it the plural number: as other names of God. We heard before that jehovah sets out God's eternity and selfe-existency. 1. His eternity, in that it contains all times, future, present, and past. In relation hereunto saith the Prophet, n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 63. 16. Thy name is from everlasting, or for ever. 2. jehovah sets out also Gods selfe-existency. For, it cometh from a o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root that signifieth to be. And where God had declared this to be his name, p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 3. 14. I am that I am, and again, I am (which phrases do apparently imply his being of himself: from whom all others receive their being, and are preserved) these are interpretations of jehovah. And thereupon having thus expressly set out the meaning thereof, he addeth in the q Exo. 3. 15. next verse, jehovah the God of your Fathers hath sent, etc. As if more distinctly he had said, whereas I thus styled myself, I am that I am: and, I am: know that it is I jehovah, that, Am that I am. And this, I am that I am, and, I am, sets out the meaning of my name jehovah. 3. jehovah declares the immutability of God. For, it contains all times; Now, to have been, without limitation of any beginning, to be, namely the same in all times, to be to come, without any intimation of any end, must needs imply an immutability. This interpretation of the name jehovah (I am that I am) gives further demonstration of this property (Immutability) to be comprised under it. Therefore God himself thus saith in regard of this his name, I am jehovah, I change not. Mal. 3. 6. 4. jehovah implies his Fidelity. For, where there is immutability of essence, there must needs be stability in word. God himself declares that thus much is intended by this name. For, where he saith, b Exo. 6. 3. Vide Trem. & junij an not. in hunc. loc. By my name jehovah was I not known to them, he meaneth, that though he made many promises to them, especially concerning their possession of Canaan, yet did he not show himself to be jehovah, an accomplisher of his promises. That he reserved to future Generations. And even then when he spoke this, he began to bring them out of bondage into Canaan, therefore he saith, when he sent Moses to them, jehovah the God of your fathers hath sent, etc. that is, that God which made such and such promises, will now show himself jehovah, an accomplisher of his promises: therefore he hath sent to bring you out of Egypt. This is evident by this which God himself saith, c Exo. 66. I am jehovah, and I will bring you out from under the burdens of the Egyptians. They have little skill in the Hebrew text, who imagine that the name jehovah was not known before God here spoke to Moses. d Gen. 24. Immediately after the first Sabbath in Paradise, when God had finished all his works, frequent mention is made of jehovah, and that in Abraham's, isaac's, and jacob's days. So as in the place where God saith, By my name jehovah was I not known to them, not the name itself, but the forementioned sense and meaning thereof must needs be meant. Other divine excellencies might be produced out of this name jehovah, but these are sufficient to show the equity of that which the Law thus expressly requireth, Thou shalt fear this glorious and fearful name JEHOVAH Deut. 28. 58. thy God. §. 73. Of the resolution and instructions of the fifteenth Verse. THe Sum of this Verse is, A thankful memorial of a memorable victory. More particularly we may note, 1. The Person that makes the Memorial, Moses. 2. The Kind of Memorial. This latter is expressed 1. By a monument made, He built an altar. 2. By a name given to it, And called the name of it jehovah-nissi. 1. The Person (Moses, of whom before) was the Prince Moses and chief Governor of the people at that time, whence I collect, that, Chief Governors ought to take chief care for public acts of piety. 2. The Altar here built was for an eucharistical or gratulatory sacrifice, which was a public testimony of public built an altar and solemn thanks. Whence I observe, that, Public praise is to be given to God for public deliverances. 3. The giving a name to this Altar, shows that he would and called the name of it have it remain as a memorial. Whence I infer, that, Memorials of God's mercies are to be made. 4. The particular name (jehovah-nissi) hath reference to Moses holding up his hands, with the Rod of God therein, jehovah-nissi. as a banner. Whereby he showeth his acknowledgement of the Lord to be the giver of that victory. Whence I may conclude, that, The glory of deliverances is to be ascribed to God. §. 74. Of the care which Governors must have of public piety. I. * See §. 73. Chief Governors are to take chief care for public acts of piety. a Gen. 18. 19 God himself beareth witness to Abraham's care herein. b— 35. 1, etc. It was also a charge which God expressly gave to jacob: whereof he took especial care. Where we read of altars built to worship God, we shall find them erected by chief Governors: such as c— 8. 20. Noah, d— 12 8. Abraham, e— 26. 25. Isaac, f— 33. 20. jacob, and others, who in their life time were of highest authority in the Church of God. So other acts of piety were ordered by them under God. g Exo. 3 5. 1, &c Moses ordered all the duties of piety in the wilderness. David in time of h 2 Sam: 5. 19 war and i— 21. 1. famine sought the Lord: and k— 24. 25. in time of plague built an altar to pacify God's wrath. Yea he l— 6. 17. brought the Ark to arresting place: m 1 Chro. 23. & 24. & 25. & 26. appointed the orders and offices of Priests and Levites, and n 1 Chro. 28. 11. made the pattern of the Temple. Solomon his son o 2 Chro. 3. 1. built the Temple, p— 4. 1, etc. made all the holy vessels appertaining thereto, and q— 6. 1, etc. dedicated the same. Asa r 2 Chro. 14. 3, etc. reformed religion, and s— 15. 12. entered himself with his people into a covenant with God. jehosaphat t— 17. 7. sent Levites into his cities to teach the people: and in fear of danger u— 20. 3. proclaimed a fast. x— 24. 5. joash took order for repairing the Temple. y— 29. 3, etc. Hezekiah, z— 34. 3, etc. josiah, and a Neh. 13. 8, 9 Nehemiah purged corruptions crept into the Church, redressed abuses, and b 2 Chro. 30. 1.— 35. 1. caused the holy feasts of the Lord to be observed. Thus Christian Emperors, Neh. 8. 9, 16. Kings, and other supreme Governors in their dominions, have accounted it a duty belonging unto them to take care of the Church of Christ, and to appoint orders for matters of religion and piety. Constantine the Great, who was the first Christian Emperor, being established in his royal government, c Euseb. de vitâ Constant. l 2. made laws for the peace of Christians, and a free profession of their religion, and worshipping of the Lord jesus Christ. d Ibid. He rooted out idolatry every where: and e Ibid. l 3. opposed himself against the errors and heresies that had crept into the Church. f Ibid. l. 3. He convocated the first general Council at Nice, and sat Precedent therein. g Ibid. He built and adorned many Churches. h Ibid. He wrote sundry letters to Bishop's time after time, for well ordering matters of piety and Church-affaires. i Ibid l. 4, He promoted sundry Bishops to their places. k Ibid. He was careful to see the Lords Day sanctified. l Ibid. He caused piety to be observed, and God to be worshipped in his armies. He procured the holy Scripture to be dispersed every where. In fine, he maketh this profession of himself. m Hunc mihi prae omnibus finem praepositum esse debere judicavi, ut in sanctissima Ecclesiae Caetholi cae multitudine, una fides, sincera charitas, & consentiens erga Deum omnipotentem religionis cultus conservetur. Euseb de vit. Constant. l 3. I acknowledge that this end, above all others, is to be set before me, that in the holy company of the Catholic Church, one faith, sincere charity, and an uniform worship towards almighty God, be preserved. Much also might be declared of Theodosius, and other ancient Christian Emperors care about matters of piety. The made many edicts and laws thereabouts. n Solicitudo clementiae tuae in Catholic â Ecclesiâ nihil impacatum, nibil vult esse diversum. Leo Papa ad Theodos. Epist. 12. An ancient Bishop of Rome thus writes to Theodosius: The care of your Clemency will suffer nothing in the Catholic Church to be tumultuous nothing factious. Yea o Pro integritate fidei Catholicae Christianissimum Principem oportet esse sollicitum. Idem. Epist, 10 the same Bishop saith, that, It behoveth a Christian Prince to be careful for the integrity of the Catholic faith. I would the latter Popes of Rome had been, and still were of that opinion. If they were, they would not usurp such authority as they have done, and still do over Christian Princes, to the disturbance of their States. But to come to our own time and country. King Henry 8. put down the Pope's Authority, and began a reformation of Religion. Edward 6. perfected that reformation. Queen Elizabeth restored it. King james and King Charles continued it. Thus by the divine providence this title Defender of the Faith, is most justly put into our King's stile. To this end, namely to defend the faith, maintain religion, and advance piety, hath God given them that supreme authority which they have, to be in all causes temporal and ecclesiastical over all persons, in their dominions under Christ supreme Governors. p 2 Chro. 9 8. He hath set them on his throne, and given them his own title. For, he saith of them, q Psal. 82. 6. Ye are Gods, children of the most high. And to show that their authority is not only for State-policy, but also for Church-piety, they are styled r Isa. 49. 23. Nursing Fathers of the Church; and they are made keepers of both tables. Thus both their power and their place require of chief Governors an especial care of public piety: whereby they shall give evidence of their own pious intention and affection: and also draw on others under their government to be like minded. * See § 40. See also Dearths Death on 2 Sam. 21. 1. §. 15. As this putteth Magistrates themselves in mind of their duty, so it teacheth subjects to pray for them, that they may do what by virtue of their place they are bound to do, and by their obedience to such pious orders as their pious Governors prescribe, to encourage them in their pious care. §. 75. Of giving public praise for public deliverances. II. * See §. 71. PVblique praise is to be given to God for public deliverances. Such was the praise that for the public a Exo. 15. 1, 20 21. deliverance from Pharaohs tyranny, was given by Moses. For, it is said, that Moses, and the children of Israel, and Miriam, and all the women, sang praise unto the Lord. The women came out with timbrels and dances, and answered the men: so as it was most public. b judg. 5. 1, etc. Such was Deborahs' and barak's kind of praising God: and c 2 Chro. 20 26 jehosaphats' after his deliverance from the Moabites, Ammonites, and Inhabitants of Mount Seir. Such are many of David's Psalms. The phrases of praising God d Psal. 22. 22. in the midst of the congregation: e— 26. 12. in congregations; f— 35. 18. in the great congregation, among much people: g— 116. 18, 19 in the presence of all God's people: in the courts of the Lords house; in the midst of jerusalem. By this kind of praise God himself is more glorified, our own hearts are more quickened, and others are incited to imitate us. They who content themselves for public blessings with an inward ejaculation of the heart, or with secret praise in a secret place betwixt God and themselves, or with private praise in a family, or among some private friends, though what they do in this manner they do well, yet come short of that which they ought to do. O let our hearts be filled with such zeal towards God, as to take the occasions which by the divine providence are offered us of setting out God's praises in the most solemn, and public manner that we can. Thus shall we show that we can distinguish betwixt God's blessings, and in some measure carry ourselves answerably to him: that, as he blesseth us not only with private but also with public blessings, so we will praise him, not only privately, but also publicly. Of public praise, see more in The Saint's sacrifice, on Psal. 116. §. 91, 114, 116. Of directions for solemn praise, see The whole Armour of God, on Eph. 6. 18. §. 73. §. 76. Of memorial of God's mercies. III. * See §. 73. MEmorials of God's mercies are to be made. Besides the names a §. 65. before noted for memorial of God's judgements (which import also his mercies towards his people as well as judgements on their enemies) there are many others which directly point at his mercies. As many b Gen. 4. 25.— 5. 9— 17. 19 names given to children, which the Lord, as an especial blessing gave to his Saints: and c— 17. 5, 15.— 32. 28. other names, which as memorial of special favours God gave to men and women: and d— 16. 14.— 32. 2. 2 Chro. 20. 26. names also of places, which were given as signs and evidences of more than ordinary benefits conferred on God's people: and other visible monuments of memorable mercies, as, e Exo. 16 32, 33 The pot of Mannah, f jos 4. 9, 20. the stones which were set in the mid dost of jordan, and in that place where the Israelites (having passed thorough jordan) encamped: g Lev. 23. 42. The booths which were appointed every year to be made. h 25. 54, 55. Freedom of servants in the year of jubilee: and sundry other like to these: yea, all the Sacraments instituted in the Church. By such memorial the memory of God's mercies is kept fresh: thereby men are the more, and oftener provoked to praise God for them. Yea, thus God's mercies manifested in one age are propagated to many ages: whereby many ages have matter of praising God ministered unto them: yea and of believing in God, and of hoping for like mercies from him. For, God is the Lord that changeth not. These Mal. 3. 6. memorial therefore giving evidence of what God hath been able and willing to do, they give cause to hope for like mercies on like occasions. So as such memorial are honourable to God, and profitable to present and future ages. Take notice hereof O ye Saints, to whom the Lord vouchsafeth such mercies as are worthy to be had in everlasting remembrance: let them not slip out of your minds. Where public memorial of them are wanting let private Christians make the best private memorial of them that they can. §. 77. Of ascribing the glory of deliverances to God. four * See §. 71. THe glory of deliverances is to be ascribed to God. a Gen. 33 20. The altar which jacob built, and the name which he gave to it implied as much as the altar which Moses here built, and the name which he gave to it. For, God having delivered him as from many other dangers, so in particular from that revenge which his brother Esan intended against him, b Gen 33. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he nameth the altar which he built El-Elohe, Israel, the God, the God of Israel. Yea c Gen 35. 1. God himself commanded jacob for this very end to build an altar to him: which he did, and d— 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the name of the place El Bethel, the God of the house of God. The name which Abraham gave to the mount, where Isaac (being bound upon the altar to be sacrificed) was delivered, tended to the same end, even to testify that God was the deliverer. The name was this, e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah jireh, The Lord will see. So did f Gen. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this name, Beer lahai-roi, The well of him that liveth and seethe me, which Hagar gave to that well of water which the Angel shown her when she and her son was ready to perish for want of water: and that which g Gen. 32. 30. jacob gave to the place where he prevailed with the Angel, which was Peniel, The face of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For, of that name he rendereth this reason, I have seen God face to face, and my life is preserved. Many other such titles are noted in Scripture, wherein the name of God is expressed, to show that they ascribed their deliverances to God. But more expressly is this proved by those hymns which after deliverances were penned, wherein God is acknowledged to have given deliverance, as those which h Exo. 15. 1. Moses, i judge 5. 1. Deborah, k 2 Sam. 22. 1. David, l Isa. 38. 9 Hezekiah, and others set forth. To show that these patterns are a precedent for others. We have express precepts to enforce the same. Where David reckoned up many deliverances which God gave to his people, he inferreth these exhortations, m 1 Chro. 16. 23, 28. Sing unto the Lord all the earth; show forth from day to day his salvation. Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength. And again, n Psal. 68 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ. Dei. lib. 5. cap. 22. Ascribe ye strength unto the Lord: that is, acknowledge that that strength which you have to withstand and overcome your enemies is given you of God, and give him the glory of it. Whatsoever the means be that are used by men, it is God that giveth deliverances, Psal. 18. 50. He weakeneth the power of enemies, he infatuateth their counsels, he disappointeth their plots; He gives wisdom, strength, courage, and success to his people. It is therefore most just and equal, and that which is but due, that the glory of that which God giveth be given to him. Kingdoms and Nations, Kings and Generals, Cities, and See The Saint's Sacrifice, on Psal. 116. § 78 See also in The Whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. § 59, etc. other Societies, Soldiers, and all sorts of people, yea private and particular persons, all and every of you take you notice of the deliverances you have from enemies, and from other dangers and damages; take notice withal of the author and giver of them; answerably let your hearts be so affected therewith, that you may be provoked to give the glory to whom it is due. You have the profit and benefit of deliverances: shall not he that giveth them, have the praise and glory of them? As jehovah was in the title of the memorial here made by Moses, so let the Lord be in your mind, and in your tongue, so oft as you have occasion to think or speak of the deliverances which God giveth you: that as he here saith, The Lord my banner, so you may say, The Lord my rock, and Psal 18. 2. my fortress, and my deliverer, etc. §. 78. Of the mind and method of the sixteenth Verse. EXOD. XVII. XVI. For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation. THis verse may be taken as a reason of that which went before, as the causal particle, FOR, prefixed before it by our English and sundry other Translators, showeth. The reason is taken from God's implacable wrath against Amalek. Because God was inalterably resolved utterly to destroy Amalek, therefore was there a memorial of this first beginning to subdue them: that by this memorial succeeding ages might be encouraged to war against Amalek, as occasion should be offered, in assurance of victory. The Hebrew hath an ordinary copulative particle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND, and he said; But that copulative is oft used for a causal conjunction. Besides, there is a proper causal conjunction in the beginning of the next clause, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BECAUSE. This must needs have reference to that which goeth before; as if he had said, A memorial of this victory is made, because the Lord is resolved to destroy Amalek. The phrase whereby God's resolution is expressed, word for word is this, The hand upon the throne of the Lord. Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus super solium Domini. Or, Manum super solium Dominus. The Lord's hand upon the throne. This is a form, or a rite of swearing. As among us, for ordinary persons to lay their hand upon a book: for noble men, to lay their hand upon their breast; for a King, to lay his hand upon his Throne. Sometimes the lifting up of the hand implieth an oath, as where Abraham saith, I have lift up my hand to the Lord. Gen. 14. 22. Thus the Lord expresseth his oath, e Deut. 32. 40. I have lift up my hand to heaven: and here, as spoken of a King it is said, The Lord's hand upon the throne. The word translated f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 UPON, doth oft signify AGAINST (as where it is said, g Psal. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They took counsel together against the Lord, and against his anointed) Hereupon h Quia manus Hamaleki fuit contra sol●um jah, bellum jehovae in Hamalekum, etc. jun. some apply this phrase to Amalek, as if the name Amalek being supplied, it were thus read, Because the hand of Amalek is against the throne of the Lord, the Lord will have war with Amalek, etc. Thus they make the former part of this verse a reason of the latter. This is a good congruous sense, and true in the substance of it: but not altogether so agreeable to the Hebrew words as the other, of God's oath. Ob. The name of the Lord is twice expressed thus, The Lord hath sworn that the Lord, etc. Answ. That is an Hebrew phrase oft used, and that to set forth the distinction of persons: as where it is said, The Si quis illud, Pluit Dominus à Domino, non de Patre & Filio accipit sed cundem à scipso depluisse dicit. anathema sit. Socrat. Hist. Eccles l. 2. c. 3. Lord reigned from the Lord, (Gen. 19 24) that is, God the Son reigned from God the Father. The primitive Church was so confident in this exposition of that text, as they pronounced anathema against such as took it otherwise. Among other anathemas annexed to the Nicene Creed, this is one; If any doth not take this, THE LORD reigned FROM THE LORD, of the Father and the Son, but saith that the same reigned from himself, let him be anathema. The matter or thing sworn is thus expressed, k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War shall be to the Lordwith Amalek. The sense whereof is well given in this English phrase, The Lord shall have war with Amalek. The Lord is said to do that which by his appointment and direction his people did. The war here mentioned was an effect of an irreconciliable enmity, and a means of that which was before mentioned, an utter putting out of the Verse 14. remembrance of Amalek: which, because it was not at once done, but by degrees, time after time, he addeth this phrase, m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from generation to generation, even till they should be utterly destroyed. In Sum, this verse setteth out God's irreconciliable enmity against malicious enemies of his Church. Herenote 1. The inference. For said he, because. 2. The Substance. In the Substance we have, 1. The Persons betwixt whom the enmity is The Lord. Amalek. 2. The Manner of Expressing Executing that enmity. It is expressed by a form of oath, The Lord hath sworn. In the execution thereof is set down 1. The instrumental means thereof, war. 2. The continuance therein, from generation to generation. The particulars afford six useful instructions. I. What God reveals to be inviolably determined must by man be heedfully remembered. Because God had sworn to extirpate 1. The Inference. Amalek, Moses makes a memorial thereof. II. Man's wickedness forceth God to swear vengeance. 2. The manner of expressing God's enmity. For, so much doth this metaphor of Gods laying his hand upon his Throne import. III. God undertakes his Church's quarrel. For it is said, The LORD will have war. 3 One of the parties betwixt whom the enmity is. four They are malicious and implacable enemies against whom God's wrath is implacable. Such were they, who are comprised under this word Amalek. 4. The other party. V War is a means of utter ruin. For, to put out the remembrance of Amalek, war is here threatened. 5. The means of executing vengeance. VI Divine vengeance may continue age after age. For, here war is threatened to continue from generation to generation. 6. The continuance. §. 79. Of remembering Gods unalterable resolution. I. * See §. 76. What God reveals to be inviolably determined must by man be heedfully remembered. The Lord having caused his servant john to reveal things which a Rev. 1. 1, 3. must in future times come to pass, to show that men ought to be careful in remembering them, he pronounceth him blessed that readeth and heareth that prophecy. The Lord that determineth all things to fall out according to the counsel of his own will, determineth also means for accomplishing the same. Now, by a heedful remembrance of the things determined being by God revealed, as in time we observe means for executing that which we know to be determined, we may be instruments in accomplishing the good pleasure of the Lord: which we can not so well do, if the thing itself be out of mind and memory. For this very end were there memorials of this purpose of God against Amalek, that by remembrance of that purpose, as occasions in time to come were offered, they might do what in them lay to root out Amalek. It behooveth us on this ground well to observe what parts of Gods irreversible counsel are now under the Gospel revealed: and to keep them well in memory. To instance this in some particulars, these following are as inviolably set down, as this of Amalek. 1. b 2 Thess. 2. 8. The destruction of that great adversary of the Christian Church, Antichrist, whom the Lord shall consume. And c Rev. 17. 26, 27 there are certain Kings into whose heart God hath put to fulfil his will, which is, to hate the whore, to make her desolate and naked, and to eat her flesh, and to burn her with fire. 2. The calling of the jews. For, beside the many prophecies of those ancient Prophets that were before Christ, d Rom. 11. 25. 26 Saint Paul expressly revealeth the determined counsel of God concerning this point, whereof he would not have Christians to be ignorant. 3. A bringing in of e Rom. 11. 25. A fullness of the Gentiles: at which time the many differences which are now betwixt Christian Churches, shallbe taken away: and a fare better union betwixt nations even in matters of religion established. Among other means of remembering these, whereof f §. 66. before, we ought oft to call upon God for the accomplishment of them, and that because they are absolutely promised. §. 80. Of God's swearing vengeance. II. * See §. 76. Man's wickedness forceth God to swear vengeance. Hereunto a Psal. 95. 11. Num. 14. 21, &c the Israelites in the wilderness provoked God: and b 1 Sam. 3. 14. the house of Elie: and c jer. 22. 24. jeconiah: and d Ezek. 17. 16. Zedekiah: and e Am. 6. 8. the ten Tribes that revolted from the house of David: and f Ezek. 5. 11. the children of judah while they lived in their land, and g jer. 44. 26. after they were gone into Egypt: and h— 46.18. the Egyptians: and i Zeph. 2. 9 the Moabites and Ammonites: and k Isa. 14. 24. the Assyrians and Babylonians: and sundry Non ideò Deus jurat, quod fide credentis indigeat, etc. Deus cum loquitur fidelis est: cujus sermo sacramentum est. Non enim propter sacramentum fidelis omnipotens Deus: sed propter Deum etiam fidele sacramentum est. Amb. de Cain & Abel. l. 1. c. 10. Quia illud verius solemus credere quod jurejurando firmatur, ne nostra claudicet fides, jurare describitur Deus, Amb. loc. citat. other as well as these Amalakites mentioned in this text. What may be the reason that the Lord should swear? Is it not enough for him to threaten? Surely in regard of himself, and his own divine properties it is enough. God doth not swear, because he needs credit. Every word of God is true and faithful: and it is as an oath. For, God is not faithful by reason of his oath, but by reason of God, his oath is true and stable. For, he is able to make good every word that cometh out of his mouth; all in heaven and earth cannot hinder the execution thereof: and in this kind when by his word his truth is engaged, he will without failing do what he is able to do. The reason therefore of God's oath resteth on man, who is prone to make slight account of God's word, who hath a stiff neck, an hard heart, an obstinate spirit. Wherefore to terrify him the more, the Lord by oath bindeth himself to take vengeance. As on the contrary, Because we are wont to believe more steadfastly that which is confirmed by an oath, that our faith should not waver, God is said to swear. So as the Lord in tender respect to the weakness of his children, who by reason of the flesh in them, are prone to make question of God's promises, doth bind them with his oath, (as he did to l Isa 54. 9 Noah, to m Gen. 22 16. Abraham, to the n Exo 13. 5. other Patriarches, to o Psal 89. 3. David, and to other Saints) so by reason of the wickeds incredulous disposition, God binds his threatenings with his oath. 1. This gives evidence of the corruption of nature, which Man's slowness to believe. is so possessed with infidelity, as more then ordinary means must be used to work our hearts to give credit to that which ought upon the least intimation to be with all reverence Sihominibus affirmantibus se vera dicere, etiamsi non addant sermoni juramentum, credere solemus, quis adeò furiosus esse potest, ut non credat Conditori omnium rerum, praesertim iuramento interposito. Theodor Dialog. 1. believed. God is the Lord God of truth, (Psal. 31. 5.) He can not lie, (Tit. 1. 2.) It is impossible that he should, Heb. 6. 18 His bare word is more than all other arguments or inducements whatsoever can be used to work faith. Yet is it by corrupt man little regarded. If we use to believe men, when they avouch that they tell truth, who can be so mad, as not to believe the Maker of all things? especially when he interposeth his oath? O the infidelity of man's heart to God ward! Must God be put to his oath, and forced to swear? What matter of humiliation doth this minister unto us? 2. Much terror must this needs minister to such as God's oath for vengeance, terror. provoke God thus to ratify vengeance against them. There can be no hope for such to escape. For, by an oath he that swears binds himself to that which Quibus juravi in jrâ meâ. Magnus' terror. Aug. Enar. in Psal. 94. he swears to do. The bonds of an oath are such as these. 1. A calling of one to witness for that which is spoken. Instance this form of oath used by the Apostle, s 2 Cor. 1. 23. I call God Bonds of an oath. for a record upon my soul. 2. An appointing of one to be a judge of what is said, which this phrase, t Gal. 1. 20. before God I lie not, importeth. 3. A making of one to be an avenger, if that which is sworn be not so. So did she that thus swore, u Ruth. 1. 17. The Lord do so to me, and more also, if ought but death part thee and me. 4. A pawning of something for the truth of that which is sworn. He pawned the life of his Sovereign, who thus swore, x Gen. 42. 15. By the life of Pharaoh ye shall not go hence, etc. 5. An imprecating of some evil to one's self, if it be not as he swears: as y Num. 5. 20. that form of oath which by the law is prescribed to a woman suspected of uncleanness. By all these bonds doth God in his oath bind himself. For, ᶻ Having no greater to swear by, makes himself witness, judge, and avenger of what he sweareth. a Heb. 6. 13. He swore by himself. The things also which he pawns are most precious to him, as, his b jer. 51. 14. Soul, his c— 44. 26. Name, his d Am 8. 7. Excellency, his e Psal. 8. 35. Holiness, his f Isa. 62. 8. Right Hand, and Strong Arm, and here his g Exo 17. 16. Throne. Yea, he doth also by way of h Psal 95. 11. Imprecation bind himself, but so as the thing imprecated is never expressed. By the way note, that in all the forms of God's oath he hath relation only to himself: whereby is evicted that jurat per semetipsum, ut vel juranti Deo, credas alium Deum omnino non esse Tertul advers. Martion. lib. 2. there is none above him, none equal to him: no God but he. Can any now imagine that that whereunto God so binds himself shall not be performed? Or that any can free themselves from his wrath, when he is provoked to swear vengeance. O ye that thus far provoke the great Lord of heaven and earth, tremble and quake at his oath. Shall such a Lion roar, and the beasts not tremble? The King's wrath Loqui Dominum magnum est. Quanto magis jurare Deum? jurantem hominem debes timere, ne propter ju rationem faciat quod contra voluntatem ejus est, quanto magis Deum qui nihil temerè iurare po left? Aug. Enar. in Psal. 94. (even a mortal Kings) is as the roaring of a Lion, Pro. 19 12. as messengers of death, Prov. 16. 14. Who so provoketh him to anger sinneth against his own soul, Pro. 20. 2. What is it then to provoke the wrath of the King of Kings? Yea, so to provoke it, as to force him to swear in wrath that he willbe avenged on them? It is a great matter for the Lord to threaten vengeance: how much more to swear it? We have cause to fear when a man sweareth, lest by reason of his oath he do what he would not. How much more ought we to fear when God sweareth, who sweareth nothing rashly? 3. It willbe our wisdom to take notice of such particular sins as God doth bind himself to revenge, that we may the more carefully avoid them. They are such as follow. 1. Infidelity, especially when God hath plainly revealed his purpose, and made many promises, and by his oath confirmed the same, Deut. 1. 34. 2. Distrustfulness, and doubting of good success in that which God giveth in express charge, Deut. 4. 21. 3. Idolatry, whereby the true God is forsaken by those to whom he hath made known himself: and false gods set in his room, jer. 44. 26. 4. Profanation of holy things: which manifesteth a disrespect of God himself, Ezek. 5. 11. 5. Toleration of such as are impious against God: whereby men are honoured above God, 1 Sam. 3. 14. & 2. 29. 6. Contempt of God's word. For, what is that but a contempt of God himself? jer. 22. 23, 24. 7. Perjury: which is a kind of daring God to take vengeance, Ezek. 17. 16. 8. Light esteem of God's favours: and continual murmuring at his providence, Psal. 95. 11. 9 Indolency, and want of compassion at the miseries of God's people, Am. 6. 8. 10. Insultations over the Church of Christ in her calamities, and when enemies prevail against her, Zeph. 2. 9 11. Oppression of the poor, Am. 4. 1, 2. & 8. 7. 12. Unsatiable cruelty against such as fall into their clutches, Isa. 14. 24. §. 81. Of God's undertaking his Church's quarrels. III. * See §. 76. GOD undertakes his Church's quarrels. What else doth that import which a jos, 5 13, 14. jehovah appearing to joshua in the shape of a man with a sword drawn in his hand, said, As a captain of the host of the Lord am I now come? In this respect is the Lord stilled b Exo. 15. 3. a man of war: and the wars of God's Church are styled c 1 Sam. 18. 17. wars of God. As one evidence hereof, God hath oft visibly showed himself by extraordinary means to fight for his: as d Exo. 14 24, etc. in the Red Sea against Pharaoh: e jos 6. 20. by causing the walls of jericho to fall down without warlike instrument: f— 10. 11. by casting down great stones from heaven upon enemies: g judge 3. 31. by enabling a man to kill 600 with an ox goad: h— 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea: i— 15. 8. by the extraordinary strength which he gave to Samson: k 1 Sam. 7. 10. by scattering enemies with a great thunder: l— 14. 13, etc. by putting an army to flight at the sight of two men: m 2 Sam. 5. 24. 1 Sam. 14, 15. 2 King. 7. 6. by affrighting enemies when none appear against them: n judg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another: o 2 King. 19 35 by sending his Angel to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture, as ascribe the waging of war, discomfiting of enemies, and victories to the Lord: such as these, p Exo. 14 25: The Lord fighteth. q Ios. 10. 10. The Lord discomfited them, and slew them. r judge 7, 22. The Lord set every man's sword upon his neighbour. s 1 Sam. 14 15. The earth was stricken with fear by God. t 2 Sam 5. 24. the Lord goeth out to smite the host. This the Lord doth both to encourage his people, and also to daunt his enemies. Fear not therefore O Church and People of God. u 2 Chro. 20. 20 Believe in the Lord your God, so shall ye be established. x Rom. 8. 31. If God be for us who can be against us? Well may we on this ground say, y 2 King 6. 16. They that be with us are more than they that be with them. And know O ye enemies that you have more than flesh and blood to fight against you: even the Lord of hosts in whose power your breath is. z Act. 9 5. It is hard to kick against the pricks. §. 82. Of man's implacableness making God implacable. four * See §. 76. THey are malicious and implacable enemies against whom God's wrath is implacable. How malicious and implacable enemies the Amalekites were, against whom the Lord sweareth, hath been showed a §. 2. before. Little (if at all) better minded were the b jer. 46. 18, 19 Egyptians, c Zeph. 2. 9 Moabites, Ammonites, d Isa. 14. 24, 25. Assyrians, Babylonians, and other enemies against whom God with like resolution did swear vengeance. These phrases, e 1. Sam. 2. 30. They that despise me shallbe despised. f Lev. 26. 23. If ye walk contrary to me, I will walk contrary to you, saith the Lord g Isal. 18. 26. With the froward thou wilt show thyself froward. These and such like phrases show, that it is men's implacableness which maketh God implacable. When men are dealt withal according to their own dealings, God is justified, and men are brought to sight of their folly: whereby if repentance be not wrought in them, their black mouths willbe stopped, and kept from barking against God's severity. 1. They that desire to understand God's mind against them, let them take notice of their own mind against God and his Church. 2. They that desire that God should cease smiting before they are consumed, let them cease to provoke God's wrath. Fire will burn so long as fuel is put to it. §. 83. Of wars desolations. V * See §. 76. War is a means of utter ruin. When God would have the Canaanites and other nations whose land he had given to Israel, to be rooted out, he stirs up a Ios. 12. 6, 7. Moses, joshua, and the Israelites under them to make war against them. By war was b 2 King. 17. 6. Samaria, and c— 25. 9 jerusalem ruined. So was the spacious and populous city of Troy. It was made as an open field. The four great Monarches jamseges est ubi Troia fuit. Ovid. in Epist. Penel. ad uliss. of the world that made many places in the world desolate, did what they did in that kind by war. Experience of all ages gives too evident proof of the truth hereof. Wars ordered by God are the instruments of his wrath and justice against impenitent people: in justice therefore they cause utter ruin in such causes. As for men that delight in war, they are commonly cruel and merciless. No marvel then though they, where they can, utterly destroy all before them. Should men now delight in war? True it is that lawful it is, and necessary, as hath been proved * §. 13. before. But, it is man's iniquity that makes it a lawful remedy, and necessary. It is directly contrary to comfortable and profitable peace, and in that respect styled d Isa. 45. 7. evil. O take heed of provoking the Lord of hosts, lest to other lighter judgements he add this the heaviest external judgement, and so bring us to utter ruin. e 2 〈…〉 14. Let me not fall into the hand of men. By men are wars waged. Whence it comes to pass that the evils there of are many and great. §. 84. Of the continuance of God's vengeance. VI * Sec §. 76. DIvine vengeance may continue age after age. The extent of that vengeance which is denounced in the law giveth evidence hereof: for it saith, that, a Exo. 20. 5.— 347. Num. 14. 18. The Lord visiteth the sins of the fathers upon the children unto the third and fourth generation. This in particular is threatened against b Isa. 13. 20. jer. 50 39 Babel, that executed much cruelty upon the people of God. By a prophetical spirit the c Psal. 109. 13. Psalmist imprecateth as much against the enemies of Christ. 1. d Rom. 2. 4. 2 Pet. 3. 9 God's patience and long suffering is one cause hereof. For, he doth not utterly destroy and cut off all at once that give him cause so to do, to try, if by forbearing the extremity of vengeance, they or their posterity may be brought to repentance. Read jer. 26. 18, 19, etc. 2. God's jealousy, and fiery indignation is also a cause of the continuance of vengeance. For, his wrath is such a lasting fire, as if it be once kindled, it cannot easily be put out. The Law before the forenamed denunciation premiseth this cause, * Exo. 20. 5. The Lord is a jealous God. 3. Mens persisting in their impiety, they and their posterity is another cause hereof, and that the more immediate and meritorious cause: which e jer. 44. 21, 22. the Prophet expressly upbraideth to the rebellious generation of the rebellious jews. The law mentioneth this cause in this clause, f Exo. 20. 5. Of them that hate me. Here have we a ready answer to such as take boldness to Eccl. 8. 11. themselves, because they behold not the whole wrath of God poured out at once. But here they may learn that God can have war with his enemy's generation after generation: now slaying some, than others, and at length all. It was above 400 years before all Amalek was utterly destroyed: yet here by joshua were many slain. After this, more by g judg. 6. 33. Gideon, yea h— 10. 17. more also by other judges. By Saul they were i 1 Sam. 14. 48. once, and k— 15. 7. again smitten: and finally, by l— 30. 17. David they were utterly vanquished. And whereas, many generations after this, m Est. 3. 1. Haman the Agagite, who was of this stock, got some head, the Lord had war with him, and destroyed n— 7. 10. him, and o— 9 10. his posterity. Let children of wicked parents, and succeeding generations of impious predecessors take heed how they tread in the wicked footsteps of such as have gone before them: especially where there are ensigns displayed of God's battles against them. For, in such cases he useth to have war from generation to generation. Be not as your wicked forefathers were. But cease yet to sin against God, that he may cease to war against you. We have worthy precedents hereof in p 2 Chro. 29. 6, etc. Hezekiah, and q— 34. 20, etc. josiah. Hitherto of such particular observations as arise from the words of this history. Now further, in that, War is here noted to be the means of Gods executing his fierce wrath on an obstinate people, it is requisite that the evils of war be distinctly noted, and, for aggravation thereof the benefits of peace. §. 85. Of the evils of war. 1. FOr war multitudes of men are gathered: and those for the most part lusty, stout, and strong men. In such multitudes it is scarce possible to have none but such as fear God. Many, many armies there have been in all ages, wherein not one, that truly feared God, could be found. Very few armies have been heard of, whereof the greater Quis finis fructusve secularis huius non dico militiae, sed malitiae Bern. ad Mil. Temp. c. 2. Quis ense accingetur, & non contraria lenitati & iustitiae exercet? id est dolum, & asperitatem, & iniustitiam: propria scil. negotia praesiorum. Tertul. advers jud. & advers. Martion. De militum vio lentia, lege Chrys. Hom. 76. ad Pop. Quovalidior est, eo promptior ut inseriorem opprimal Ambr. office l. 1. c. 35. Erat ubique iustitium ob bellorum frequentiam. Higher, in Zac. 8. part have been men truly religious, and men fearing God: but rather impious, licentious, and violent persons. Where multitudes of such are assembled together, what mischiefs may not be feared? 2. For war men use to be furnished with all kind of deadly weapons, and mortal munition, whereby soldiers are the more emboldened to all manner of outrages: much cruelty is thereby occasioned. Hence it comes to pass that men assembled in armies account all that they can come by, be it by hook or crook, right or wrong, to be as their own. So as the places thorough which they pass, and where they make any stay, suffer much prejudice by them. Instance the Danites that rob Michah, (judg. 18. 16. 17, 25.) This undoubtedly was the cause that moved john the Baptist to warn the soldiers that came to be instructed by him to take heed of doing violence, Luke 3. 14. For, the more potent men are, the more forward they are to oppress others. And as for justice, it useth to sleep when war most waketh 3. To maintain war, rich treasures are oft exhausted, subjects much oppressed, many husbands taken from their wives, parents from their children, masters from their families, all sorts of men from their callings. Trades thereby do much decay, and lands are oft left untilled. Yea of those that are so pressed out to the war, many never return home again: whereby it comes to pass that many women are made widows; many children fatherless, many old, impotent parents childless, and other friends friendless, to their utter undoing. 4. In war many are brought into most lamentable distresses, and yet no comfort, no succour afforded unto them. Some in the battle have an arm, a leg, or some other limb cut off, whereby they are disabled to help themselves; and yet though they call and cry for help, no man pitieth them: but oft lie trampled upon by men and horses to their greater torture. Among other ends of Flutes, Fifes, Trumpets, Drums, and such like loud sounding instruments in war, this is said to be one, that the complaints and cries of wounded men might not be heard. If some of these by their own pains, or help of their fellow soldiers being wounded get out of the army, they may notwithstanding feel the smart of their wound, and find the loss of their limbs or senses to their dying day. 5. By war many are taken captives, whom malicious and mortal enemies (so taken) oft put to exquisite torments: as the Syrians, who threshed Gilead with threshing instruments of iron, Am. 1. 3. and the Edomites, who ripped up the women with child of Gilead, Am. 1. 13. and the Moabites, who burned the bones of the King of Edom unto lime, Am. 2. 1. and Adonibezek, who having cut off the thumbs and great toes of 70 Kings, made them gather their meat under his table, judg. 1. 7. and the Caldees, who slew the sons of Zedekiah before his eyes, and then put out the eyes of the said King, and bound him with setters of brass, etc. 2 King. 25. 7. and the Philistines, who took Samson, and put out his eyes, and bound him with fetters of brass, and made him grind in their prison house, judg. 16. 21. Others taken by enemies, though they be not so tortured, yet may be made perpetual slaves. 6. By war strangers and enemies invade others countries and kingdoms, enter into them, thrust out the true Lords thereof, take away lands and inheritances, with all their goods and cattles from the true owners: abrogate good laws: make cruel edicts; deprive people of their privileges and immunities: make noble men mean; rich men poor: free men slaves: deflower men's wives, ravish their virgins, rip up their women with child, trample on old folks, toss little children on pikes, cause weeping, wailing, and bowling by reason of their savage cruelty in every place. Good cause therefore had the Psalmist to pray, that there be no breaking in, nor going out; that there be no complaining in our streets, Psal., 4●. 14. 7. By war more blood useth to be shed then any other Cerne cruento borrore castrorum bella ubique divisa. Madet orbis mutuo sanguine, etc. Cypr. Epist. lib. 2. Epist. 2. ad Donat. way. Heaps upon heaps are thereby made of dead corpse. We read of 70000 destroyed by a plague throughout all Israel within the space of three days, 2 Sam. 24. 15. But by the sword there were slain in one battle (which may well be supposed to be in one day) 500000: and of whom? of children, of old, poor, impotent persons? such as for the most part are taken away by plague and famine? No verily; but 500000 choice men, 2 Chro. 13. 17. We read of huge hosts indefinitely set down, so as they may be supposed to consist of many hundred thousands, so vanquished, and destroyed, as none escaped, 2 Chro. 20. 24. Yea, we read of whole cities, one after another utterly destroyed: even all that were in them, man and woman, young and old, and ox and sheep, and ass with the edge of the sword, Ios. 6. 21. & 10. 28, 30, 32, 33, 35, 37, 39, 40. When God would utterly destroy a stock and all appertaining thereto, the sword hath been used as his instrument to effect that judgement. Instance the case of jeroboam and Baasha, 1 King. 15. 29. & 16. 11. Yea and of Ahab also, 2 King. 10. 11. The Amorites likewise, Canaanites, and other nations were utterly rooted out by the sword. 8. In war most unnatural slaughters are oft committed. For, it may and oft doth fall out that one brother warreth Marte cadunt subiti per mutua vulnera fratres. Ovid. Metamorph. lib. 3. fab. 1. on one side, and another on the contrary side: So father and son: and other near kinsfolk, and dear friends. Whence it comes to pass that a brother kills a brother, a father a son, a son a father, a kinsman a kinsman, a friend a friend: By war the eleven Tribes had almost utterly destroyed the Tribe of Benjamin, which made them weep sore, judg. 21. 2 It cannot be otherwise thought but that in the bloody wars betwixt the house of Saul and the house of David, and betwixt judah and Israel, many a kinsman slew one another. This when it is known, pierceth so deeply into the soul, as no cure can ever be made thereof. Oedipus Senec. Traged 3 quae dicitur Thebais Idem Traged 5 quae dictur Oedipus. Caecil Stat. in Theb. Ovid in Ibin & 3 Fast. having understood that in a conflict he had killed his father, (though he did it ignorantly and casually, yet) he pulled out his own eyes in revenge of himself. The two sons of Oedipus, namely Eteocles and Polynices, waging war one against another, slew each the other. Telegonus also killed his own father in a tumult. These woeful accidents do most usually happen in civil wars. 9 By war not only living persons are slain, so as towns, cities, and nations have been dispeopled, but corn fields burnt, fruit trees cut down, barns, garners, and other like places filled with all kind of grain, and other provision for man and beast, destroyed and consumed: towers and walls beaten down: houses of men, and houses of God, even sacred temples set on fire, and burnt down to the ground. The most sacred house of God that ever was, that glorious Temple which Solomon built was not in this kind spared, 2 King. 25. 9 Yea famous cities, and towns, and kingdoms have by war been made heaps of rubbish, and desolate wildernesses, full of briers and thorns, and habitations for wild beasts, dragons, owls, and other doleful creatures. For proof read Isa. 7. 20, ●4. & 13. 20, etc. & 17. 1, 2. & 34. 9, etc. jer. 50. 39 40. Zeph. 2. 13, 14. judg. 9 45. Thus the sword is not only terrible to present living creatures, but also to all sorts of creatures in present and future ages. As a Sicut torrens qui valdè excurrit & inundat, omnia secum rapit & perdit, ita & barbari illi invaserunt omnes genecs, & perdiderant, Chrys. Home 35. in Gen. 14. flood which runneth with a strong stream, and overfloweth, carrieth away and destroyeth all, so barbarous soldiers invade and destroy all. 10. By war the juster cause, and better part is oft overthrown, and put to the worst. Herein (if in any other thing) is the proverb verified, Might over cometh right. For, it falleth out in war where multitudes are gathered on the one side, and on the other, as it doth in single combats, and duels. The stronger and skilfuller, the more experienced and more active man may have the worse cause, and yet overcome the other, though the juster person. Hence is it that Infidels take occasion of insulting over Christians, Idolaters over Worshippers of the true God, and the unrighteous over the righteous. The Prophets stood amazed hereat: and in an humble manner expostulated the case with God, as, Hab. 1. 13, etc. Lam. 4. 20. Psal. 44. 9, etc. & 74. 4, etc. & 79. 1, etc. §. 86. Of the better part put to the worst in war. Quest. HAth not God the ordering of battles? Doth not he give victory to whom he will? Is there any restraint to the Lord to save by many or by few? If so, why hath not the better part always the better success and victory? Answ. Most true it is that the issue of war is disposed by the Lord: and that it is nothing with him to help, whether See §. 77. 2 Chro. 14. 11. with many, or with them that have no power. Yet can we not thence in far that the better side shall always have the victory. For, 1. How unsearchable are his judgements, and his ways past finding out, Rom. 11. 33. 2. They who are accounted the better persons, and have the better cause, may have some secret causes in them deserving punishment, for which the Lord wisely and justly suffereth them to fall into their enemy's hands: and so giveth them occasion to search out that which lieth hid, Iosh. 7. 13. 3. Though the persons which wage war, and the cause for which it is waged, be righteous, yet their manner of waging may be such as God be justly provoked thereby to give them over to their enemies, as he did the Israelites when they went about to revenge the villainy of the men of Gibeah, judg. 20. 21. Saints may be too confident in their own might and wit. They may be zealous in punishing others sins, and yet harbour secret sins among themselves. They may enter battle without seeking the Lord aright. For these and other like reasons may the Lord suffer them to fail in their attempts. 4. The unrighteous oft prevail against the righteous, that thereby they may be God's rod to punish his children. But what privilege is this to the unrighteous? what damage is it to the righteous? The rod, when God's work is done, shallbe cast into the fire. The Saint being a child of God that is beaten therewith, will thereby be bettered. 5. As for the Lords saving with few against many, and with them that have no power against such as are mighty, and every way well furnished to the war, it is true in regard of God's almighty and extraordinary power. But ordinarily success is given according to the means that are used. So as if the worse part be better prepared with men more in number, and more valiant, and with more store of better munition, ordinarily they get the upper hand thereby. In this respect Christ giveth advice to consider how an enemy is prepared, and answerably to go out against him, or to seek peace with him, Luke 14. 31, 32. §. 87. Of the good of war notwithstanding the evils thereof. Quest. HOw can such evils of war stand with the lawfulness and usefulness of war a §. 13, 14, etc. before noted? Answ. 1. The lawfulness of war ariseth from the b §. 17. Ex animo hominum vitioso bellum erumpit. Chrys. in Mat. 10. Hom. 36. necessity thereof: and the necessity of war from the iniquity of men. Because ambitious and injurious men cannot otherwise be restrained then by war, or because there is no other way to punish such malefactors, it is lawful and needful after such a manner to draw out and use the sword of the Lord against them. 2. The c §. 17. usefulness of war ariseth from the good effects that issue from a just undertaking, a wise managing, and a prosperous finishing of the same. But, the evils of war arise from the ill disposition of such as are without just cause incited thereto, and being armed with power, abuse the same to the satisfying of their inhuman humour. Many evils arise from the supreme authority of a Monarch, when he turns it into a tyranny: yet is such a supreme authority most warrantable and profitable. §. 88 Of war the sorest judgement. The evils of war being such as have been * §. 84. showed, we may well infer these conclusions following. I. War is the heaviest of God's judgements. There are three public judgement called a Ezek. 5. 16. evil arrows. Arrows, because they are sharp and deadly; piercing to the very heart of a man. Evil, by reason of their effects, the evils and mischiefs which they work. In this respect saith the Lord, b Deut. 32. 23. I will heap mischiefs upon them, I will spend mine arrows upon them. God's arrows are called instruments of death, Psal. 7. 13. The three most fearful judgements, which are most usually called Gods arrows, are Plague, Famine, Sword. The sorest of all these is the Sword. Evident is this by the answer which David gave to Gad, who from the Lord put those three to his choice. One of them must be endured: but which of them, he himself might choose. Thereupon he supplicated against the sword, in these words, Let me not fall into the hands of man. Hereby he 2 Sam. 241 14. shown that he accounted the sword the most terrible judgement: and withal intimateth the reason thereof: because it is put into man's hands; so as Plague and Famine is more immediately ordered by God, than War. Men are made the instruments thereof. And their anger is fierce, and their wrath cruel. Yea, they prove many times insatiable in their Gen. 49. 7. Homo homini lupu●. Plaut in Asinar. cruelty: as wolves when they enter among a flock of sheep. For (as it is in the proverb) Man is a wolf to man: as cruel one to another, as a wolf to sheep: one undermining, one devouring another, as they can get any advantage one against another. Besides, war more usually causeth both plague and famine, then either of them causeth war. If a plague rage's a city or country, enemies willbe afraid to send an army thither, lest they be all infected and destroyed with the plague. So if famine thorough scarcity of food destroy the inhabitants of a land, enemies will forbear to invade it (especially if they be not able to bring with them provision enough for horse and man to so remote a place) fearing lest they and their cattles be all starved. Thus these two judgements may be some means to avert war. But war ordinarily causeth plague and famine. These Lev. 26. 25, 26. jer. 14. 12. Ezek. 6. 11. three, Sword, Pestilence, Famine, are very oft joined together: and for the most part, Sword is put in the first place, as the cause of the other two. Plagues oft arise from multitudes of people thwacked together, from noisome savours, from want of clean shift, from unwholesome food, from infected air, and other like causes which are ordinarily occasioned by war: especially, when people are by enemies blocked up, and have not liberty to go abroad, and to provide for themselves. In jerusalem, when it was besieged by the Babylonians jer. 21. 6, 7. there was a great pestilence, and much famine: but much greater * joseph. de Bello jud. l. 6. c. 11. when it was besieged by the Romans. The first great plague that was in Queen Elizabeth's days was brought into England by the soldiers that came from Stow in his general Chron. of Engl. an. 4. Eliz. New haven that was somwhile besieged, and after taken by the enemy. Of famine caused by war, see Dearths Death, on 2 Sam. 21. 1. §. 22. 24. If war be an usual occasion of plague and famine, it must needs be the greatest of them: and if of them, surely the greatest of other judgements. §. 89. Of delighting in war. II. NO true Christian can, or may delight in war. He may b §. 17, 18. on just cause wage war: but there is a great difference betwixt the doing of a thing, and delight therein. God doth afflict, and grieve children of men, but not c Lam 3. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex corde suo. from his heart, willingly. judgement is d Isa. 38. 21 his strange work, his strange act. So ought war to be unto Christians. A true Christians heart is possessed with true charity. But charity delighteth not in spoils, in wounds, in pains, and tortures, in blood of men, nor in any other evils that war ordinarily causeth. They are therefore destitute of true Christian charity, and in that respect, no true Christians that simply desire war, that without just and urgent cause raise war, that with delight enbroile themselves therein. They are worse than savages, yea then savage beasts. Though the Lord made many of the Heathen his rod to correct his people: yet because they delighted in shedding blood, the Lord brought heavy judgements upon them: as on Ashur, Isa. 10. 5, etc. on Babylon, Isa. 14. 4, etc. jer. 50. 23, 24. Hab. 2. 7, 8. on Mount Seir, Ezek. 35. 5, 6. Yea also upon the house of jehu, who destroyed the stock of Ahab, Hos. 1. 4. §. 90. Of Christians backwardness to war. III. CHristians ought to be very backward to war. The evils thereof are ordinarily so many, as they should make a Christian try all other fair means for retaining or recovering his own, and for preventing or redressing wrongs, then by war to seek the accomplishing of his desire. Christians should be affected to war as the Apostle would have them to law, 1 Cor. 6. 1, etc. They ought not to use it but in the last place, after all other good means have been used, as a desperate remedy, when no other remedy will serve the turn. Urgent necessity should force Christians to war. The evil effects of war cannot but be very grievous to a true Christian soul. How then may he be forward to that which causeth such evil effects? See the caution even for just wars, before given in the latter end of §. 18. §. 91. Of circumspection in waging war. four GReat circumspection must be used in waging war. Many evils ordinarily arising from war, if men be not watchful over themselves, pride, wrath, revenge, cruelty, and many other corruptions, whereunto our nature is much prone, will soon find occasion to display themselves, by reason of that power which men gathered together in an army, have. David, a man in a great measure renewed, a Act. 13. 22. yea a man after Gods own heart, b 1 Sam. 25. 22. being accompanied with an army of valiant men, upon a discourtesy offered unto him by a churl, was so incensed with rage, and inflamed with revenge, as he vowed, and swore to destroy all that pertained to that churlish Nabal, before the next morning. If such a man, by reason of his warlike power, was so soon provoked to so great an evil, what will not war provoke others unto, especially if they be confident in their power, and get any advantages against their enemies. Wherefore, to prevent the evils of war, such as have just occasion of waging war, must look to their manner of waging war, and lay aside all malice, envy, wrath, revenge, desire of blood, cruelty, & other inhuman passions: and continually walk before him, carrying themselves as in the presence of God, ordering all their actions according to the word of God; yea and oft looking to God, calling upon him, and doing such things as in the good success of them may give them just cause to praise God. Thus may we avoid the ordinary evils of war. §. 92. Of war kept out of a land. V IT is a blessing to have war kept out of a land. War being a cause of many evils, to have war kept out, is to be freed from those many evils. This is that case, whereof the Psalmist thus saith, a Psal 144. 15. Happy is that people that is in such a case. This was the happiness of salomon's reign; for, b 1 Chro. 22 9 God gave him rest from all his enemies round about. As a blessing on jehosaphat and his kingdom, it is recorded, that, c 2 Chro. 17. 10 The fear of the Lord fell upon all the kingdom of the lands that were round about judah, so that they made no war against jehosaphat. Thrice happy is England in this respect, that under the blessed government of Queen Elizabeth, King james, and our now (and long may be be our now) royal Sovereign, King Charles, hath been preserved from war, the cause of many evils, and from the many evils of war. It cannot be denied, but that in blessed Queen Elizabeth's days, there was much war: and that many attempts were made by enemies abroad, and traitors at home to disturb our Peace, extirpate our Religion, and ruinated our State: but they all turned to the increase of our happiness, in that we are delivered from them all, and so preserved from the evils of open hostility, and privy conspiracy, as those attempts proved thorough the divine providence more glorious, and many ways beneficial to Sovereign and Subjects, to Church and Commonwealth, then ignominious, or any way prejudicial. That there may be better notice taken hereof to enlarge our hearts the more to praise God, and to move us the more securely and confidently to cast our care on him, I hope it will not be unseasonable here to set down a particular catalogue of such deliverances from the foresaid evils, as God hath given us since the beginning of that blessed Queen's reign. §. 93. Of England's Deliverances, since Queen Elizabeth began her Reign. 1. GOD preserved Queen Elizabeth from death in the time of her sister Queen Mary. For, being charged with conspiracy in the case of Sr. Thomas Wyat's rising, but most unjustly, was sent as a prisoner to the Tower An. Dom. 1553. 1. Mar. of London. Her death was in those days many ways plotted, but by the divine Providence all those plots were disappointed. 2. When by the death of Queen Mary the Crown and Kingdom by just and unquestionable title descended on her, the whole Land professed a religion contrary to the Religion 17. Nou. 1558. which she professed, and the Peers and Commons were then assembled in Parliament, and that with purpose to settle Popery (as it is likely) more firmly in this land; yet did the Lord move their hearts then and there to acknowledge her title, and that by the mouth of Doctor Heath, than Archbishop of York, and Lord Chancellor of England, so as she was forth with openly proclaimed Queen of England, and answerably with as great joy and rejoicing as ever Prince was, received by her Subjects. 3. Being crowned, she found a potent Prince, namely, Henry the second than the French King, to endeavour to set An Dom. 1559. Reg. 2. up another title of Mary then Queen of Scots, who was married to Francis his son. To them they gave this title, Francis and Mary by the grace of God, of Scotland, England, Franciscus & Maria Dei gratia Scotiae, Angliaeo & Hiberniae Rex & Regina. and Ireland King and Queen. Answerably they quartered the Arms of England with the Arms of Scotland. To settle the said Mary in the room of Queen Elizabeth, an army was sent out of France into Scotland, to join with the Scots, and to invade England: and the Pope was dealt withal to declare Elizabeth to be an heretic and illegitimate, and Mary to be the true Queen of England. But by the Divine Providence all this vanished as smoke into the air. For, the Scots refused to join with the French against England. Yea, they desired and obtained aid of Queen Elizabeth to thrust the French out of Scotland. 4. Philip King of Spain earnestly desired marriage with An. Dom. 1559 Reg. 2. Queen Elizabeth, notwithstanding his late marriage with Queen Mary sister to Queen Elizabeth. Now because God's Word expressly forbiddeth one man to marry two sisters, he pretended to get a dispensation from the Pope. But all his endeavours about so impious a matter, nought prevailed with so pious a Prince. Wherefore he endeavoured to make a marriage betwixt Queen Elizabeth, and Charles, son of Ferdinand than Emperor, and uncle to the said Philip. All was to bring the Kingdom of England to his own lineage and family. But neither could this attempt take effect. Whereupon Philip King of Spain became an utter enemy to that royal Queen, which enmity (thorough the divine providence) turned to Queen Elizabeth's glory. 5. Arthur Poole of the race of George Duke of Clarence, An. Dom. 1562 Reg. 4. of the house of York, with sundry of his kindred and alliance conspired to set again on foot the title of Mary Queen of Scots, and to bring an army out of France into Wales, to make their challenge good; but they were before the execution of their plot discovered, and themselves condemned. 6. After the forementioned emulation, yea, and enmity betwixt King Philip of Spain, and Queen Elizabeth, one Pope after another was much solicited by Spanish and other Papists to excommunicate that pious Prince, upon pretence of heresy. But till she was made able to stand out against all her enemies, God kept away those thunderbolts under Pope An. Dom. 1569 Reg. 11. The form of this excommunication is in the very words thereof recorded in Camden. Annal. rerum Anglic. & Hibern. Reg. Elizab. part. 2. MDLXX. Paulus 4. and Pius 4. 7. Pope Pius 5. a man of a fierce and fiery disposition, was so fare wrought upon, as in the most solemn manner that he could, excommunicated, and anathematised blessed Queen Elizabeth, and caused a brief thereof with his leaden bull annexed thereto, to be fastened to the gate of the Bishop of London's palace near Paul's Church, by one john Felton, who being apprehended, confessed the fact, and received condign punishment on a gibbet before the said gate. This excommunication caused many troubles on man's part: but withal as many preservations and deliverances on God's part. 8. The Earls of Northumberland and Westmoreland, thorough An. Dom. 1570 Reg. 12. promises of aid from the Pope and Spaniard, raised up a rebellion against Queen and State in the North-parts: but were soon discomfited. The Earl of Northumberland was taken and beheaded. The other Earl fled beyond sea, and ended his days in a poor and mean estate. 9 john Story Doctor of Law, a spy to the Duke of Alva, An Dom. 1570. Reg. 12. conspired with one Prestol, a man much addicted to magic, and a subject to the King of Spain, against the life of Queen Elizabeth. He sent advertisement to the Duke of Alva, how he might invade England, and make Ireland revolt. God bringing this treason to light, both Story and Prestol were by a Parliament adjudged guilty of high treason. Thereupon they received their just demerit. 10. The Bishop of Rosse practised with sundry English An. Dom. 1571. Reg. 13. men to intercept Queen Elizabeth, and to trouble the Parliament then sitting, that so another Queen might be set up instead of Elizabeth. But there fell out such mutual mistrust among the Conspirators, as their plots turned to their own damage. 11. john Duke of Austria, ambitiously affecting the kingdoms of England and Scotland, dealt with the Pope and An. Dom. 1576. Reg 18. King of Spain for aid against England. For a pretence of title thereto, he sought marriage with the next heir. But in the midst of his ambitious projects he suddenly died. 12. Thomas Stukely an English fugitive plotted with two Popes, Pius 5. and Gregorius 13. to lead forces into Ireland, An. Dom. 1578. Reg 20. there to join with the Rebels, and to conquer it for Pope Gregory's bastard son. For this purpose he was made General of 8000 Italian soldiers. But by the persuasion of Sebastian King of Portugal he went with his troops into Mauritania and was there slain. 13. Nicolas Sanders an English Priest went further, for he with a banner consecrated by the Pope, and an army of An. Dom. 1580. Reg 22. Spaniards entered into Ireland, joined with the Rebels, caused a great insurrection, but to the overthrow of himself and all that took part with him. 14. Robert Parsons, Edmund Campion, and other Seminaries An. Dom. 1581. Reg. 23. and Incendiaries were sent by the Pope from Rome into England, to draw the Queen's subjects from their allegiance, to prepare them to a change, and to take part with foreign powers when they should be sent into England. Campion, Sherwin, Kirly, and Briant were convicted and condemned of high treason, and answerably executed. But their devilish attempts turned to a greater restraint of Papists in England, and a greater security of the Queen's Majesty, and her State. 15. john Somervill was apprehended as he was coming An. Dom. 1583. Reg. 26. in a desperate manner to kill the Queen, being moved thereto (as he himself confessed) by reading certain popish books written against the Queen by Seminaries. Being condemned, in New gate he strangled himself. 16. William Parry Doctor of Law, made promise and An. Dom. 1585. Reg. 27. vow to kill the Queen's Majesty, and for that end obtained of the Pope, an absolution for the fact before it was committed. But God struck his heart with such terror, as though he had opportunity, yet he put it off so long, as at length his purpose was discovered, and he received the just reward of a traitor. 17. john Ballard a Romish Priest, stirred up the fiery spirits An. Dom. 1586 Reg. 27. of certain Popish Gentlemen to undertake to kill the Queen, as she should go abroad to take the air: which though they had vowed to do, yet was their unnatural treason discovered before they had the opportunity to do it. At their arraignment they were found guilty of high treason against the Queen's person, of stirring civil wars in the Realm, and of practising to bring in foreign power. Fourteen of them were as traitors executed. 17. William Stafford a young Gentleman, and one Moody An. Dom. 1587. Reg. 29. a desperate man, were by a foreign Ambassador lying in England, persuaded to kill the Queen. But the plot was discovered before it was effected. 19 The inveterate hatred of Philip King of Spain An. Dom. 1588. Reg. 30. against Queen Elizabeth, and his unsatiable ambition and desire of enjoying England as his own; was at length openly manifested by an huge navy, supposed, and thereupon entitled invincible, set to sea against England. But the Lord of sea and land soon disappointed their hopes. The navy was dissipated on the sea, and England secured. 20. Roderick Lopez a jew, Physician in ordinary to her An. Dom. 1593. Reg. 35. Majesty, upon promise of 50000 crowns to be sent him out of Spain, undertook to poison the Queen. But before the hire came, the treason was discovered, and the traitor executed. 21. Patrick Cullin an Irish Fencer, was hired by English An. Dom. 1594. Reg. 36. runagates in the Low Countries to kill the Queen: and with that purpose came over: but intelligence being given thereof, he was apprehended and executed. 22. Edmond York and Richard Williams hired in like An. eodem. manner to the like, namely to kill her Majesty, and to set on fire her navy with balls of wildfire, were prevented and executed. 23. Edward Squire being in a ship on sea, taken by the An. Dom. 1598. Reg. 40. Spaniards, and brought into Spain, was there suborned and directed by Richard Walpoole an English fugitive and a jesuite to poison the Queen, by laying a strong poison (which the jesuite there gave him) on the pommel of the saddle whereon the Queen should ride: that she laying her hand thereon, might carry the sent thereof to her nose, and thereby receive it into her body: which if she had done, it had been her death. Never any treason came so near to the execution as this. For the traitor Squire observed his direction, did the deed, and that, immediately before the Queen rid forth. But the divine providence kept her from touching the pommel with her hand. Yet the treason was discovered, and the traitor received condign punishment. 24. The Earl of Tyrone, an Irish man, having been some while in Spain, returned from thence An. Dom. 1599 Reg. 41. with a rebellious mind, and raised by the assistance of the Spaniard and popish faction in Ireland a rebellion. More damage accrued to Queen and State by this rebellion, than any other way all her days. Yet thorough the constant providence of God this rebel also was brought under, and that land secured. 25. There was a plot for removing some of the Queen's An. Dom. 1600 Reg. 42. chief Officers and Counsellors from her: which (if it had not been prevented) might have proved dangerous to her Person and State: and so much the rather because there were Papists which had a great hand in that conspiracy. Therein therefore was the divine Providence manifested by preserving her Majesty in safety. 26. Henry Garnet Superior of the Jesuits in England, Robert Tresmond jesuite, Robert Catesby, Francis Tresham, An. Dom. 1602 Reg. 44, 45. and others, in the name of all the Romish Catholics in England, employ Thomas Winter into Spain, to obtain an army from Spain to join with the forces of Papists in England, to change the government, and religion thereof. There being then hostility between Spain and England, the motion was readily embraced by the Spaniard; and 100000 crowns promised to help forward the business. But before any thing could be effected, Queen Elizabeth, full of Queen Elizabeth was borne at Greenwich, 7. Sept. 1533. and died at Richmond, 24. Mar 1602. She began her reign 17. Nov 1558 and ended her reign with her life 24. Mar. 1602. years, in peace, on her bed, ended her days: being 69 years, 6 months, and 17 days old: a greater age than any other King or Queen of England from the Conquest attained to. She was about the age of David King of Israel when he died: who lived the longest of all the Kings of Israel and judah. She reigned 44 years, 4 months, and 7 days. Doubtless many more treasons were intended and plotted against her, then are recorded: but she was kept so sure and secure under the wings of the Almighty, whose truth she constantly maintained (herein especially showing herself to be SEMPER EADEM, always the same) as no open hostility, no privy conspiracy ever prevailed against her. Her preservation much made to our security. The remembrance therefore thereof ought ever to be fresh among us, that so long as the benefit thereof continueth, which will be so long as true Religion continueth among us, due praises may be yielded to her and our Protector. §. 94. Of God's Providence to England in King james his time. 1. THe day of Queen Elizabeth's departure out of this life, was the day long expected by Papists, as a day 24. Mar, 1602. for rooting out our Religion, and altering our government. For, Pope Clement 8. had sent the year before two Bulls, to interdict all claim or title to the Crown of England, though never so directly and nearly interessed by descent, to all such as would not by their best endeavours promote the Catholic cause, and by solemn and sacred oath religiously subscribe thereto. But God who approveth our Religion, and detesteth their superstition, or rather idolatry, made all their hopes utterly frustrate. For, in the setting of one Sun immediately arose another, and that in full brightness, to the unspeakable Occubult sol: nox nulla secuta est. comfort of all true hearted Englishmen, and to the utter astonishment of all popish enemies of this flourishing State. In the same morning wherein Queen Elizabeth died, Queen Elizabeth died about two in the morning. About eight King jumes was proclaimed at Court: & about eleven in Cheapside An Dom. 1603 Reg. 1. was King james first at the Court gate, and then at the Cross in Cheap side, with wonderful great acclamations, and all manner of manifestations of joy, proclaimed King. An especial evidence of the divine providence. 2. In the first year of his Majesty's reign, before he was solemnly anointed and crowned, Watson and Clerk two Romish Priests, conspired with others, some noble men, some Knights, and some Gentlemen, to surprise King james, and Prince Henry, presuming on foreign forces for aid and assistance, thereby to alter religion, and to set up such Officers of State, as they thought best. But their plot before it came to execution was discovered, they condemned, some of them executed, others spared thorough the King's clemency. 3. Garnet and Tresmond Jesuits, with Catesby and Tresham before mentioned, notwithstanding the death of Queen Elizabeth, when they saw that King james defended the same faith, continued to solicit the King of Spain to send an army into England, to join with the forces of Papists here, for extirpation of Religion. But the King of Spain being then in treaty with the King of England about peace, refused to hearken to any such motion. Thereupon they (together with other unnatural and traitorous subjects) plotted the matchless, merciless, devilish, and damnable gun-powder-treason, whereof before, §. 67. If ever the The day appointed to blow up the Parliament with gun powder, was 5. Nou. 1605. Reg. jacobi 3. eye of the divine providence did show itself watchful for the safety of England, it was in the discovery of this plot before it came to execution. Wherefore among other deliverances, this is to be had in perpetual remembrance. 4. If we consider the great hazard wherein blessed Charles, (than Prince, now our royal Sovereign) was in going to Spain, and returning from Spain, on land and sea; and withal if we well weigh the admirable and unutterable benefits which we enjoy by his happy reign over us, we shall find just cause to put the day of his safe arrival to England, 6. Octob. 1623. Reg. jacobi 20. into the catalogue of days of memorial of Gods merciful Providence over this Kingdom. From that day the crests of Papists fell down: especially after the downfall of many An Dom. 1623. 26. Oct. stilo vet. 5. Nou. stilo novo. of them at a Romish Priests sermon in Blackfriars, London. Of the forementioned deliverances much more is recorded in Camden's Annals, Bishop Carltons' Collections, Speeds History, and other Chronicles of England. For my purpose it is enough to have pointed at the heads of them. Yet because contraries laid together do more lively set out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dixit Arist. Rhet. 3. 2 each other in their own proper colours. Hereunto shallbe annexed another brief catalogue of such troubles as in former Princes times from the Conquest, (for to go higher is not much requisite) have fallen out to the great prejudice of Kings and Kingdom: that thus God's blessing on us under the reigns of Queen Elizabeth, King james, and King Charles (by whom our light and life, the Gospel is still continued among us) may be the better discerned. §. 95. Of the troubles of England from the Conquest to Queen Elizabeth's time. 1. WIlliam, Duke of Normandy, surnamed The Conqueror, 1066. Oct. 14 got the crown with much blood, having slain Harold the King immediately before him, two of his brothers, and 67974 English men. He changed many of the laws and customs of England. He defaced many Churches, and depopulated sundry towns to make a forest for beasts: where two of his own sons were strangely slain. The Danes to recover the Crown, in his days invaded the land, burnt York, and slew 3000 men. The Scots likewise about the same time made great spoil in England: and spared nor sex nor age. Much trouble was in the land all his time. Being in France, and there setting a town on fire, he road so near the fire, as his horse with the heat thereof gave such a leap, as it broke the rimme of his belly, whereof he died, in the 21. year of his reign, and 64 of his age. Being dead, he was denied burial till much mediation was made, and a great composition paid. 2. William Rusus son to the Conqueror, having an elder 1087. Sep. 9 brother than living, came not without difficulty to the crown. He had much war, both with his elder brother Robert, and also with his younger brother Henry. In his time were many wars with the Scots, and Welsh, much English blood spilt, and himself casually slain by one of his subjects with an arrow shot at a stag, in the 13. year of his reign, and 43 of his age. His corpse were carried towards Winchester in a colliers cart. 3. Henry 1. youngest son of William the Conqueror, 1100. Aug. 1. put Robert his elder brother by the crown: whence arose many broils. He getting the mastery over his brother, imprisoned him, and cruelly put out his eyes. He had much war with the Welsh. All his children, but Mawde his daughter, with 160 persons were drowned together. He died of a surfeit in the 36. year of his reign, and 65. of his age. 4. Stephen with perjury usurped the kingdom, from the 1135. Dec. 2. foresaid Mawde. Besides some wars abroad, he had continual civil jars at home: by reason whereof he was taken prisoner, and forced in the end to leave the heir of his opposite to be his successor. He died of an Iliacke passion, mixed with the Emeroids, in the 19 year of his reign. His body after it was interred, was taken out of the lead, and cast into a river. 5. Henry 2. son of the foresaid Maud, thorough his incontinency 1154. Oct. 25. with Rosamond, set his own wife and children against him, which caused perpetual unquietness in his kingdom. In one battle at Edmondbury 20000 were taken and slain. He adopted his son (who laboured to disthrone him) in the government: and having much embroiled the kingdom, he grew so discontented, as he cursed his children, and the day of his birth, and in much perplexity ended his days in the 35. year of his reign, and 61. of his age. Being dead, his people fell to spoil all he had, and left himnaked. 6. Richard 1. son to Henry 2. having in his father's life 1189. jul. 6. vowed a journey to the Holy Land, had his kingdom in his absence usurped by john his younger brother. Much trouble thence arose in England. On notice thereof, Richard hasted home: but in the way he was taken prisoner by the Duke of Austria. Whence though he were after 17 months imprisonment with a great ransom released, and restored to the Crown, yet both he and his hingdome were in continual trouble. As he was besieging a castle, which would have yielded unto him, if only their lives might be saved (but he would not accept it on any condition) he was shot with a poisoned arrow, and thereof died, in the 10. year of his reign, and 45. of his age, and was buried at his father's feet; whom he confessed he had betrayed. 7. john younger brother to the foresaid Richard, notwithstanding 1199. Apr. 6. Arthur son to his elder brother, and true heir to the Crown, by might got the Kingdom. But himself and his subjects, either with others, or among themselves were in continual broils, and had many unsuccessful wars with French, Scots, and Welch. He was opposed by his Lords, deposed by the Pope, poisoned by a Monk, in the 18. year of his reign, and 51. of his age. 8. Henry 3. elder son of the foresaid john, began his 1216. Oct. 19 reign when he was not full 10 years old, and the State very troublesome. The miseries of his reign were almost infinite, by Invasions, Rebellions, Exactions, and the sundry calamities that follow such disasters. Lewis the French King entered the land, many of the Barons took part with him. On both sides very many were slain. The King himself by his Barons, with his brother Richard King of Almain, and his son Prince Edward, taken prisoners. There were then slain 4500. He died in the 57 year of his reign, and 67. of his age. 9 Edward 1. was enbroiled in war against the Saracens when his father died. There he received three wounds 1272. Nou. 16, with a poisoned knife by a treacherous Assasine: but by the daily licking of his rankling wounds with the tongue of lady Elinor his wife, he is said to be cured. With much glory he returned home, and was victorious against the Scots and Welsh. Yet those victories were not achieved without the expense of much English blood. He died as he was going with a mighty host against the Scots, in the 35. year of his reign, and 68 of his age. 10. Edward 2. (son to Edward 1.) was one of the most miserable Kings that have reigned in England. The 1307. jul. 7. Northern parts were overrun and harried by the Scots. In the battle which was called the white battle, 3000 Yorkshire men were slain by the Scots. Rob. Bruise King of Scots invading England, burned all the country before him. He had much civil war with his Barons: and much blood was shed on both sides. He was at length himself imprisoned and deposed, in the 20. year of his reign, and 42. of his age: and about 8 months after cruelly broached to death withan hot iron spit. 11. Edward 3. son of Edward 2. came to the Crown in 1326. jan. 25. his father's life-time, by his father's forced resignation thereof. His reign was indeed glorious by foreign victories, but the Kingdom was much exhausted of men and money, thorough sundry expeditions into Scotland, France, and Spain, which occasioned great complaints of his Subjects. In his time Southampton was burnt by Pirates, and Carlisle, with other places by the Scots, to the loss and vexation of many Subjects. At the time of his death all of all sorts forsook him. Only one Priest is said to be with him, when he gave up the ghost, in the 51. year of his reign, and 65. of his age. 12. Richard 2. grandchild of Edward 3. came young to 1377. jun. 21. the Crown: and by ill counsel and ill courses occasioned many Invasions, Oppressions, Insurrections, Rebellions, and last, the deposition of himself, and untimely death. Whereupon ensued that fatal division betwixt the two houses of York and Lancaster, in pursuit of which quarrel were 13. main battles fought: three a Henry 6. Edward 5. Richard 3. Kings besides himself, b Hen. 6. his son. Edw 5 his brother. two Princes, heirs apparent, 12 Dukes, one marquis, 18 Earls, one Viscount, 23 Barons, besides Knights, and Gentlemen innumerable, were slain. Richard 2. was deposed in the 23. year of his reign, and murdered about five months after in the 34. of his age. 13. Henry 4. as he got the Crown by violence, so he held it by force, not without continual fear, having all his 1399. Sept. 29. reign either wars abroad, or conspiracies and insurrections at home, which cost the lives of many Nobles and Commons. He died in the 14. year of his reign, and 46 of his age. 14. Henry 5. son to Henry 4. spent most of the time of 1412. Mar. 20. his reign in wars in France. Very victorious he was therein: but hastened his death thereby, and in the 10. year of his reign, and 34. of his age: leaving his crown to an infant. What followed thereupon is now to be showed. 15. Henry 6. son of Henry 5. was crowned in the first 1422. Aug. 31. year of his age with the Crowns of two Kingdoms, but that of France which his father won, was soon lost: and this of England was twice plucked from his head in his life time. Many bloody battles were fought in England betwixt the two great factions of York and Lancaster: wherein many thousand subjects perished. This King at length was taken and imprisoned, the Queen his wife exiled, his son and heir killed, his Counselors slain, the Crown conferred on his corrival, in the 39 year of his reign, and he himself murdered in the 50. of his age. 16. Edward 4. being of the house of York, obtained the Crown with much blood, there being in one battle slain 1460. Mar. 4. 36776 English men. There were civil wars almost all his reign. He was taken and imprisoned, whence escaping, he was forced to fly the land: but returning with much hazard to his person, and death of many subjects, recovered the Crown, but so as his children had little joy thereof. On a sudden after a sort he died, in the 23. year of his reign, and 41. of his age. 17. Edward 5. Son of Edward 4. was for the space of two months and 16 days accounted King, but never 1483. Apr. 9 crowned. For, he was murdered in the Tower, in the first year of his reign, and 12. of his age. 18. Richard 3. brother to Edward 4. a bloody tyrant, usurped the Crown, caused his Nephew (than King) together 1483. jun. 22. with his brother, to be murdered, many of his Nobles and others to be put to death, so as all his reign, death, and slaughter never ceased till himself was slain, and brought like an hog all bare, on an horses back to his grave, in the 3. year of his reign, and about the 40. of his age. 19 Henry 7 the next living heir of the house of Lancaster, having vanquished Richard 3. obtained the Crown, 2485. Aug. 22. married Elizabeth the heir of the house of York, and thereby united those two distracted houses. Yet was not his reign without troubles. The Crown being gotten with hazard and much blood, he was maligned by the Duchess of Burgundy, who set up first a Lambert, than a Perkin Warbeck, to disquiet him. Wars he had in France. Insurrections there were in the North, Rebellions in Cornwall, besides many grievances which his Subjects complained of. He died in the 24. year of his reign, and 52. of his age. 20. Henry 8. son of Henry 7. by a just title came to a 1509. Apr. 22. settled throne. He that will read Sir Walter Raleighs' preface to his history, shall see enough (if not too much) of the tronbles of this King's times. He ended his reign, and life in the 38. year of his reign, and 56. of his age. 21. Edward 6. son of Henry 8. in his childhood came 1546. jan. 28. to the crown: yet in his days the brightness of the Gospel shined forth: but so as there wanted not clouds of troubles: The Kingdom being engaged in war with France and Scotland: the country troubled with insurrections in Norfolk and Devonshire: and the Court and Counsel distracted into faction: whereby the Kings two uncles, the Lord Protector, and Lord Admiral came to violent deaths: which hastened, or hindered not, the Kings: and that in the 7. year of his reign, and 17. of his age. 22. Marry eldest daughter to Henry 8. came with much 1553. jul. 6. difficulty to the Crown. Another Queen was first proclaimed at London. But that storm lasted not long: for, 9 days after at London also was Mary proclaimed Queen. As for the continuance of her reign, some may remember, most have heard, and all may read how dangerous and doleful those smoky days were. Many hundreds were burnt then for the Gospel's sake; many more were forced to fly their country, and exile themselves: Calais, that for very many years before had appertained to the English, was lost: which loss is thought to make so dead a wound in her heart as it could never be healed. In the last period of Queen Mary's days, many imprisoned and adjudged to the fire for the cause aforesaid, were released by her departure out of this world, in the 6. year of her reign, and 43. of her age. Though God were pleased to cause the light of his Gospel to appear in King Edward's days, yet for a surer settling of it, he suffers it to be sealed by the blood of many worthy Martyrs in Queen Mary's days. Since which time to the immortal glory of God, and the eternal salvation of many thousand souls, it hath been continued among us 63. years. So (Lord) let it continue till the coming of thy Son unto judgement. By this brief narration of the troubles of former times, let any indifferent Reader judge, if God have not reserved us to the best times that ever England had: both in regard of the Gospel of peace, so long enjoyed: and also in regard of the peace of the land so long continued. The benefit whereof followeth next to be declared. §. 96. Of peace and the benefits thereof. * See §. 88 The last conclusion which as a just consequence I infer from the evils of war, is this. VI PEace is a good thing. War and Peace are contrary each to other. As many evils arise from war, so many benefits from peace. Good therefore it is, as in the kind of it, so in the effects that arise from it. By peace lands are freely tilled: orchards, gardens, vineyards, and other like fruitful places tended: all manner of cattles increased: all kind of trading followed: inheritances, and what else of right appertaineth to men, quietly possessed by the true owners thereof: children well educated: old men well nourished: Schools and Universities maintained: The Gospel with free liberty preached: all God's ordinances observed: good laws duly executed: wrong doers suppressed: men respected according to their places and dignities: opportunity afforded for exercising such abilities as God bestoweth on any: mutual communion made of such good gifts as God in any kind conferreth on several persons: poor men set to work, and relieved: plenty procured: means for sickness, and all manner of maladies, afforded: decent burial performed: and many other like benefits obtained: of all which by war men are very oft spoiled, and deprived. Peace is the main end of just and lawful war. All the benefits * § 17. before noted to arise from war, are enjoyed in peace; and are therefore attributed to war, as effects thereof, because by war peace is procured, and secured. No marvel then that Christians are so much called upon, a Rom 12. 18. If it be possible, and as much as in them lieth, to have peace with all men. And that b Mat. 5. 9 the peacemakers are pronounced blessed. And c Pro. 12. 20. joy is to the counsellors of peace. And it is an usual blessing to say, d 1 Sam. 25. 6. 1 Chro. 12. 18. Peace be to you. Yea e Deut. 20 10. Pax & concordia omnibus hominibus amantur, & omnibus hominibus sunt necessariae. Bern de modo benè viv. Serm. 7. God would have peace proclaimed to enemies before they were invaded by war. Peace is it that is loved of all, and is necessary for all. Peace as an especial blessing of God hath in all ages been promised by God to his Church. (Lev. 26. 6. 1 Chro. 22. 9 2 King. 22. 20. Isa. 26. 12.) Prophet's have thereupon incited God's people to pray for peace, as for a blessing. (Psal. 122. 6, 7. jer. 29. 7.) Yea Angels do desire peace on earth, Luk. 2. 34. Peace according to Gods own promise, and his people's prayers, hath as a blessing been given them, jud. 3. 11, 30. 1 King. 4. 24. 2 Chro. 17. 10. Saints have answerably been thankful unto God for peace as for a great blessing, Psal. 29. 11. & 55. 18. & 147. 14. On the contrary, God hath threatened as a judgement to the wicked that they shall have no peace, jer. 12. 1●. & 30. 5. Rev. 6. 4. And as a judgement peace hath been taken away from people, jer. 16. 5. Such is the excellency of peace, as the high and great Lord is styled f Rom 15. 33. the God of peace: g 2 Thess 3. 16. the Lord of peace: and his Son, h Luke 10. 6. the Son of peace, i Isa 9 6. a Prince of peace, k Eph. 2. 14. our peace: yea he that was the most lively type of Christ, l Heb. 7. 2. King of peace: and m Gal. 5. 22. peace is reckoned up among the fruits of the spirit, and n Prov. 3. 17. all the paths of wisdom are said to be peace, and God's covenant o Num. 25. 12. the covenant of peace, and Christ's Gospel p Eph. 6. 15. the Gospel of peace, and Ministers of the Gospel's q Isa. 527. publishers of peace, whose feet in that respect are said to be beautiful. Finally, peace makes an heaven on earth. In heaven it Differamus omnes laudes pacis ad illam patriam pacis. Ibi eam plenius laudabimus, ubi eam plenius habebimus. Aug. Enar. in Psal. 147. shall (without any interruption of war, or other jar) be fully enjoyed. Let us therefore put off all further praise to that country of peace, where, thorough a more full fruition thereof, we shallbe enabled more fully to set it forth. Only by this that hath been spoken of peace, let it be well considered how evil war is, which deprives us of this precious pearl, Peace. What cause have we in this respect to praise God for the prosperous reign of blessed Queen Elizabeth, who by the wars which she had, procured and settled this peace: as also for the quiet reign of that great Peacemaker, King james, by whom peace was continued to the time of our now royal Sovereign, King Charles, whom the God and Lord of peace in peace long continue among us, that we and our posterity may long enjoy peace, and partake of the benefits of peace, particularly of the Gospel of peace, and thereby be brought unto eternal peace. Amen, Amen. As a further demonstration that the Peace which we have long enjoyed, and the troubles of former ages, are ordered by the divine providence, Hereunto is added, A Treatise of the Extent of God's Providence , set outin a Sermon preached the 5. of Nou. 1623. occasioned by the downfall of Papists in a Chamber at Blackfriars ten days before. THE EXTENT OF GOD'S PROVIDENCE, Set out in A SERMON, PREACHED in Blackfriars Church, U. Nou. 1623. On oocasion of the Downfall of Papists in a Chamber at the said Blackfriars, 1623. Oct. 27. stilo vet. Nou. 5. stilo novo. By WILLIAM GOUGE. Expaviscis in minimis? Lauda magnum. Aug. Enar. in Psal. 148. LONDON, Printed by George Miller for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1631. THE EXTENT OF GOD'S PROVIDENCE: Set out in A SERMON, preached in Blackfriar's Church, 5. Nou. 1623. on occasion of the Downfall of Papists at a Jesuits Sermon in a Chamber at the said Blackfriars, 1623. Oct. 27. stilo vet. Nou. 5. stilo novo. §. 1. Of the meaning of the text. Mat. 10. 29, Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. 30, But the hairs of your head are all numbered. 31. Fear ye not therefore: ye are of more value than many sparrows. THE main Scope of the latter part of this Chapter, from the sixteenth verse to the end, is to encourage Christ's Disciples in special, but in general, all Christians against all that (for their vocation and profession sake) can by man be done to molest or annoy them. Among other arguments tending to that Scope, one is with much emphasis pressed in this text. The argument is taken from God's Providence: and enforced by the extent of that Providence. In expressing hereof every word hath his weight. 1. Among Creatures upon which the divine Providence exerciseth itself, not the glorious Creatures in heaven, but such as are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. upon earth, are culled out to give evidence thereof. 2. Among creatures on earth, choice is made not of such as are Lords, or bear the divine image in their reasonable soul, but of an unreasonable creature, a bird. 3. Among unreasonable creatures, is culled out, not the greatest Quis disposuit membra pulicis & culicis ut habeant ordinem suum, etc. Aug. Enar. in Psal. 148. as the whale in the water, the elephant or lion on the earth, the eagle in the air, but a little bird, a sparrow. 4. Among these little birds, the least is mentioned and expressed by a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus. dimin. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. diminutive, little sparrow. 5. The more to manifest the meanness of this creature, the price thereof is set down: which is the least price in use, a farthing. Here also to amplify the meanness of this price, a diminutive is used, a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minutus assis. little farthing. And as if one little sparrow alone were not worth any price at all, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Providentia Dei quinque passeres qui venduntur dipondio, gubernantur. Hier. Comment. l. 3. in Eph. 5. two sparrows are said to be sold for one little farthing. Yea, in Luke 12. 6. five of them are said to be bought for two little farthings. 6. To declare the divine Providence to extend itself not only to the several kinds of creatures, but also to every particular, it is added, f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not one of them. 7. To prove that the most casual things are ordered by God's providence, he saith not of this little bird, it is fed, or preserved, but it g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. falleth not, indefinitely. Now there are many ways whereby little birds fall to the ground. If they be killed they fall down. When they want meat they fall down. They fall down to gather straws and feathers for their nests. They oft fall down on mere casualty, flying from tree to ground, from bush to ground, and from other places to the ground, on a kind of wantonness: yet in all these, or any other particulars, this falling down to the ground is ordered by the divine Providence. 8. To show, that that God which ordereth all the forementioned matters, is the same God, who hath so far respected man, as to give him the greatest gift that possibly he can give to any creature, and whereof any creature can be made partaker, (namely jesus Christ his only begotten Son, in him to adopt us to be his children, and to provide for us as for his children) he useth this note of special relation betwixt God and man, h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. your father: implying thereby that he may not, that he cannot be thought to neglect those children of men, whose father he is in an especial manner. 9 To amplify all very emphatically, by an interrogation he propoundeth the point, i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Are not? etc. whereby he appeals to common experience, and makes even themselves to be judges of the case: as if he should say, Inquire of any man: yea you yourselves tell me if it be not so and so. 10. To make us the better to apprehend the scope of all Mat. 10. 31. that hath been said concerning God's Providence, Christ himself makes application thereof to us in verse 31: and that with an elegant amplification, in these words, Ye are of more value than many sparrows. He saith not simply, you are as good; but transcendently, more worth. Again, not many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of you as good as one sparrow, or one of you as one sparrow; but one of you more worth than many sparrows. And so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. doth this indefinite phrase imply, ye are, that is, every one of you is of more value, etc. Hitherto Christ hath set out one instance of the divine Providence, taken from one of the least of unreasonable creatures. He addeth another instance concerning the least of those things which appertain to man, and that is, his hairs. In setting down this he is also very emphatical; for, every word hath his weight. VERSE XXX. But the very hairs of your head are all numbered. 1. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hairs may well be accounted one of the meanest things that belong to man. Philosophers account them rather excrements then any essential parts of the body: yet the divine Providence is extended to these. 2. Where hairs grow, commonly many grow together: yet they are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. all objects of God's Providence. 3. Of all parts of man's body, the greatest number of hairs use to grow on the head, yet the very hairs of your m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. head are ALL numbered. 4. The hairs of the head are innumerable: yet by God are they all n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vbi numerus est, scientia numeri demonstratur. numbered, to show, that the eye of God's Providence taketh particular notice of each and every of them. 5. He doth here make another particular application of this extent of the divine Providence to themselves in special, Hier. Comment. in hunc joc. in this relative particle, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. your head. §. 2. Of the Sum and Resolution of the Text. THe Sum of this Text is An encouragement against all that man can do. Hereof are two parts 1. The ground 2. The kind of encouragement. 1. The ground is taken from God's Providence. And it is 1. Propounded, Vers. 29, 30. 2. Applied, Vers. 31. It's propounded in two instances. 1. The least of creatures in use. 2. The least of things appertaining to man. Hence two arguments of encouragement may be drawn from the less, as the schools speak. A minori. The first may be thus framed. That God which hath his providence exercised on sparrows, hath it much more exercised on Saints. Si parva anima●i● & vilia, absq Doo authore not decidunt: & in omnibus est prodentia, etc. Hier. Ibid. But your God and Father hath his Providence exercised over sparrows. Therefore your God and Father hath his Providence much more exercised over you. The proposition is thus proved. That God which extendeth his Providence to things of small value, doth much more extend it to you that are of more value. But your God, etc. Therefore your God, etc. The second argument taken from the least of things appertaining to man, may be thus framed. If God by his providence number all your hairs, much more your days. But the first is true. Therefore the second. The Kind of encouragement is in this Inhibition. Fear ye not. §. 3. Of the extent of God's Providence. THe General point which I infer from all that hath Omnia Dei providentia & iustitia gubernantur. Hier. Comment l. 2. in Hierim. 9 Dominus omnia novit, omnia continet, omnia sua maiestate dispensat. Idem. Comment. l. 12 in Esa. 41. been said is this. The divine Providence extendeth itself to all things. This General may well be inferred from the particulars in the text, as hath been before noted. It may further be proved by that induction of particulars tending to this purpose which God himself bringeth in, job 38. & 39 & 40. & 41. As also by another induction which the Psalmist bringeth in, Psal. 104. And by that which Christ himself mentioneth, Mat. 6. 26, 28 concerning Gods feeding of fowls, and decking of jillies. Experience gives further evidence hereunto, in that many creatures seek to destroy others, and yet none are utterly destroyed, but all preserved. In the sea the greater fish feed on the less, yet are the less exceedingly multiplied. In wildernesses beasts are a prey one to another, yet the most silly of them (that are a prey to others) are still continued. Thunders, lightnings, storms, tempests, earthquakes, frosts, droughts, inundations, and other like casualties oft destroy much food which the earth bringeth forth for man and beast and are occasions of many other evils: yet by the divine Providence sufficient food is preserved for all creatures, and all the foresaid evils redressed. Natural men are as wolves, tigers, devils one to another: yet by the divine Providence polities and societies are preserved. As for things appertaining to Man, in this Text mention is made of hair, in other places it is noted of the very b Mat. 5. 36. colour of hair, and the very c Mat. 6. 27. stature of man is ordered by God's Providence. Seeing the divine Providence extends itself to such things, what can be imagined whereunto it should not extend? §. 4. Of the ground of the extent of the divine Providence. GOD thus extends his Providence to all things, that he may bring them to such ends as himself hath appointed. Which are in general, 1. His own glory. 2. His children's good. Gloria Dei sedet in scientiae multitudine: & tunc manifestatur, quando cuncta rei providentia manifestantur: nec fortuito quid fieri, nec dicere quempiam Higher Comment. l 3 in Ezec 10. Ios. Hall. B. of Exet. in his Medit & Vows. Cent. 3. ●. 15. God's glory is the most principal and supreme end of all. At that he aimed in his eternal decree, Rom. 9 23. And in giving the first being to his creatures, Prov. 16. 4. At that also he aimeth in all things that are done at any time in any place. In which respect it is said, that the whole world is full of his glory, Isa. 6. 3. Ob. Many of the things here below, are so mean, and base, as they may seem to impeach the divine Majesty to be busied about them. Answ. A reverend Father of our Church giveth this answer. There is not the least action or event, which is not overruled and disposed by a Providence: which is so fare from detracting aught from the Majesty of God, for that the things are small, as there can be no greater honour to him, then to extend his providence to them because they are infinite. Yea, further the d Psal. 113. 5, 6. Psalmist noteth it as a branch of God's incomparable glory, to stoop so low as to order the things on earth. But I would be informed how it can impeach his glory who made all creatures, even the least and meanest that be, to preserve and govern them by his Providence. Who shall order them, if not he that made them? As at the next (but subordinate) end, God in his Providence aimeth at his children's good. In regard hereof, e Rom. 8. 28. All things work together for their good. Yea God by the hand of his Providence which he hath in all things, turneth the evil purposes and practices of men to the good of his children, Gen. 50. 20. If God should not at all meddle with the things here below, surely those two forenamed ends, could not be so well accomplished. §. 5. Of Chance. Such being the extent of God's providence as hath been showed, the conclusions following may well be inferred. I. FOrtune is a mere fiction. Fortune, I say, as commonly it is taken, in opposition to God's Providence. For, a Stultitia, & error, & caecitas fortunae nomen induxit. Lactan. Instit 3. 29. folly, error, and blindness hath brought in the name of Fortune. What fortune or chance is, to take it positively as a distinct thing that may have a being, none ever could tell. It is a mere fancy, and vain conceit, or rather a plain deceit of man's idle brain. Yet b Tesacimus fortuna Deam, coeloque l●camus. juvenal. the Heathen have set her in the number of their goddesses, and placed her in heaven. c Parant fortunae mensam, nihil ad Deum pertinere credentes: sed vel stellarum cursu, vel varietate fortunae omnia gubernari. Hier. Comment. l. 18. in Esa. 65. They prepare a table for fortune, believing nothing to belong to God, but all things to be ordered either by the course of the stars, or by the mutability of fortune. Yea, not only the vulgar, but many others also among those that profess Christianity, dote too much upon her, and attribute too many things unto her, whereby God is rob of much honour. I know not any one other thing, whereunto, more of those things which are done by God, are attributed, then to fortune, or chance, or luck, (for these are but several titles which are used to set out one and the same thing.) Commonly those things which are most immediately done by the divine Providence, are ascribed to Fortune. For, when they see not any apparent external cause of a thing, they conceit it to be done by Fortune. How frequent in men's mouths are those phrases, good luck, ill luck: By good fortune I got this: It was my ill fortune to lose this. Yea, Christians have learned of Heathen Philosophers to entitle all the external good things of this world with this stile, goods of Fortune: and still that old distinction of good things is retained, Goods of the Mind, (as knowledge, wisdom, temperance, and all sorts of such virtues) Goods of the Body (as, Health, strength, beauty, Bona animi, Bona corporis, Bona fortunae. etc.) Goods of Fortune (as, Honour, Wealth, Peace, etc.) The Heathen by this phrase, Goods of Fortune, employed that all the things of this world were ordered and disposed by their goddess Fortune. Ob. The Holy Ghost in sacred Scripture useth this title chance: e Luk. 10. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By chance there came down, etc. and seemeth to attribute all thereto, in this phrase, f Eccl. 9 11. chance happeneth to them all. Answ. Chance or Fortune is taken two ways, either for a cause of itself, opposed to the divine providence, as the Epicures, other Philosophers, and many of the vulgar take it: So the Philistines use it, 1 Sam 6. 9 or else for the hiddenness or secrecy of a cause; when the cause of a thing is secret and hidden from us, than it is said to fall out by chance; whereby is meant the secret appointment, disposing, and providence of God. g Providentiam Dei quae ad ho mines pertinet, nonnunquam Fortunam appellant, quia efficiat multa improvisa, nec opinata nobis propter obscuritatem, ignorationem● causarum Cic Academic. 1 Some of the wiser among the Heathen discerned, and affirmed as much: namely, that the Providence of God, so fare forth as it concerneth man, is sometimes called Fortune, because it effecteth many things, to us unawares and unthought of, by reason of the obscurity and ignorance of causes. In this latter sense the Holy Ghost useth the word chance: Nihil aliud in rebus casum vocamus, nisi cujus ratio & causa secreta est. Aug contr. Acad. l. 1 Nihil fit nisi quod aut ipse facit, aut fieri ipse permittit. Aug. de Bon. Persev. l. 2. c. 6. whereby it excludes man's projecting or determining this or that, not God's Providence. To it there is no chance or fortune at all. Thus God is said to deliver him to a man's hand, whom we suppose to be killed by chance. (compare for this purpose Exo. 21, 13. with Deut. 19 4, 5.) Yea the whole disposition of a lot, is said to be of the Lord, Pro. 16. 33. So as there is nothing done, seem it to us never so casual, but God either doth it or suffereth it to be done. Fortune, as opposed hereunto, is a most detestable idol. §. 6. Of God's Providence extending itself to things below. II. * See §. 5. GOD'S Providence extendeth itself to things here below. If to all things (as hath been proved, §. 3.) then to things under heaven. The instance here in my text given of sparrows, and the other particular instances noted in the general doctrine, give express evidence hereunto. These inferior things under heaven, by reason of their mutability, manifold infirmities, and contrariety one against Quidam Philosophi ex siderum cursu atque constantia suspicantur esse in ●oe●e stibus providentiam: & terrena contemni, dum nihil redi, nec iuxta ordinem in terris geritur. Hier. Comment l 3. in Ezek. 8. Lege Aug. Enar in Psal. 188. cont. istud delirium. another, do stand in most need of a divine Providence. And surely the divine Providence will most manifest and exercise itself, where is most need thereof. In this respect God is said to be A Father of the fatherless, a judge of the widows, a preserver of the stranger, etc. Psal. 68 5. & 1469. This extent of the divine Providence to things here below, I do the rather note, because many Philosophers, and others also have limited and bounded God's Providence within the circuit of the celestical orbs. Such were those whom Eliphaz taxeth, job 22. 13, 14. That they may not seem to be mad without reason, they give this ground, that in heaven all things are carried with an unalterable course and constancy, but on earth nothing is done according to order. Answ. 1. This latter assertion, that nothing is done according to order, is most false. 2. The seeming disorder of things here below, is so fare from giving evidence against the divine Providence about them, as it doth rather strongly evince that God's Providence reacheth so fare. For, notwithstanding their disorder, by the divine wisdom they are brought to good ends. How could all things (being so disordered, yea so contrary one to Rom. 8. 28. another) work together for good to them that love God, were it not that they are ordered and governed by the divine Providence? Let this extent of Providence to these inferior things be the rather noted, that we may thereby be brought to discern the wisdom of God, to call upon him, to trust to him, to depend on him, and patiently to expect a good issue in all things whatsoever do, or may befall us. §. 7. Of despising mean things. III. * See §. 5. Mean things are not to be despised. Nothing whereunto God extendeth his Providence is to be despised. But we have heard how God extendeth his Providence to the meanest things. This is true of unreasonable creatures. How much more true is, it of reasonable? which are not only governed by the divine providence, but also created after God's image, redeemed by the blood of his Son, sanctified by his Spirit, and reserved to eternal glory in heaven. That this consequence of not despising that whereof God taketh care, is a good and just consequence, is evident by the like, thus inferred by the Apostle, Let not him Rom. 14. 3. that eateth despise him that eateth not. For, God hath received him. So as he whom God receiveth, is not to be despised. On this ground many proud despisers of others are justly to be taxed, as, 1. Such as the proud Pharisie, who was so conceited in Luk. 18. 10, &c his own righteousness, as he despised the humble, contrite, penitent Publican, who, according to Christ's own determination, went down to his house justified rather than the other. 2. Such hardhearted and unmerciful men, as the Priest and Levite were, who seeing a poor man rob, stripped, Luk. 10. 30, &c wounded, and left half dead, passed by him (though they saw him in that pitiful plight) the one on the one side, the other on the other side, but afforded him no succour at all. 3. Such as take occasion from the infirmities of men to abuse them, and to scorn them. The Law giveth two instances, instead of many, by way of prohibition, thus, Thou shalt not curse the deaf, nor put a stumbling block before the Lev. 19 14. blind. 4. Such ungracious children as mock their father, and despise to obey their mother. A fearful judgement is passed Pro. 30. 17. against such. The ravens of the valley shall pluck out his eye, Deut. 27. 16. and the young eagles shall eat it. Yea, he that setteth light by his father or mother is pronounced accursed. 5. Such undutiful servants as take occasion from their master's meanness, weakness, age, poverty, or any other infirmity to contemn them. Thus was he in his affliction dealt withal, who said, They that dwell in my house, and my maids count me for a stranger. I am an alien in their sight. I job 19 16, 17. called my servant, and he gave me no answer, etc. §. 8. Of Saints not fearing man. four * See §. 5. SAints of God need not fear sons of men. I mean not here by fear that reverend respect which inferiors own to their superiors, who by virtue of their dignity bear the image of God, and in that respect are styled Gods, Psal. 82. 6. and by virtue of their place stand in God's room. For this is that Honour which the Law requireth, 1 Sam. 8. 7: Exod. 20. 12. and the Apostle adviseth Christians to yield this fear to whom it is due, Rom. 13. 7. But a dread, terror, or perplexity of mind by reason of any evil. The meaning then of the point is this, Saints need not fear any evil that men can do against them. This consequence Christ himself inferreth from the forementioned extent of God's Providence, Mat. 10. 29, 31. It must needs therefore be a just consequence. And to show that it is a matter of moment, worthy of all due regard, he doth here three several times inculcate it, viz. ver. 26, 28, 31. In many other places of Scripture is fear of men, so as here forbidden. In special manner note, 1 Pet. 3. 14. where the meaning of this word is thus most fully unfolded, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Be not afraid of their terror, neither be troubled. For instances take the examples of b Heb. 11. 23. 27 Moses and his parents, of c Psal 118. 6. David, d Ezr. 8. 22. Ezra, and the jews with him, e Neh. 6. 11. of Nehemiah, f Luke 13. 32. Christ, his g Act. 4. 19 Providentiam cateris creature is non negamus: curam sponsa vindicat sibi. Bern. super Cant. Serin. 68 Apostles, and of all Martyrs in all ages. Good grounds there are for Saints to be of undaunted spirits. For, 1. God's Providence, extending itself to the meanest creatures (as hath been proved) it must needs be much more exercised upon the best of creatures, as true Saints are. They are the children of God, the spouse of his Son, the temple of his Spirit. They are a peculiar treasure unto him above all people, though all the earth be his, Exod. 19 5. Though therefore God's general Providence be upon every creature, yet the Spouse of Christ, the Church, and every member of it, every true Saint, challengeth the special care of God, as a prerogative to itself. The Church is Christ's cure. He hath therefore the greatest care of it: and it may cast her whole care on him, 1 Pet. 5. 7. and boldly say, The Lord is my helper, and I will not fear what man shall do unto me, Heb. 13. 6. 2. All that man can do, can but l Mat. 10. 28. Luk. 12. 4. touch the body: it cannot reach to the soul. Now, the body is but the outward part of a man, a mortal part, subject to much misery. Therefore all that man can do at the most, is but for a moment, 2 Cor. 4. 17. So as the uttermost which man can do, in comparison of the evil which reacheth to the soul, is little to be accounted of, not to be feared. 3. Man can inflict nothing upon the body, which may truly and properly be called evil: or which may make it miserable. Degradation from offices, Deprivation of goods, Restraint of liberty, Reproach, Disgrace, Torture, Execution of death, Denial of burial, and other external crosses like unto these, are so fare from making Saints miserable, as thorough the divine providence they turn to their advantage. m Heb. 10 34. Loss of goods may prove a gain of grace: n Act. 16. 25. Restraint of outward liberty, a means of greater freedom of conscience: o 1 Cor. 4. 13. Disgrace, a motive for God the more to manifest his approbation: p Heb. 11. 35. Torment, an occasion of easing the mind: q 2 Cor. 4. 17. Death of body, an entrance into eternal life. What evils can they be, which bring so great advantages to men? 4. If they should be evils, God can protect and deliver from them all. (Of the many ways of exempting Saints from judgements, see The Plaster for the Plague, on Num. 16. 45. §. 12, 14.) What cause then is there to fear man for any thing he can do? Take to yourselves therefore, O believers, who are well instructed in the extent of God's providence to all creatures, and thereupon in his care over you, and protection of you, take to yourselves an holy boldness, and an invincible courage against all that man can do. Take to you the resolutions of them that in truth and faith said, r Psal. 118. 6. The Lord is on my side: I will not fear: What can man do unto me? s Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery fornance: and he will deliver us. O be not so affrighted with shadows, as upon the sight of painted fire to startle back into true burning fire. So do they who to avoid persecution, deny the truth: or to avoid reproach, prove profane. These are no fruits of faith in the extent of God's Providence. §. 9 Of eyeing God in all affairs. V * See §. 5. GOD is to be beheld in all our affairs. If a sparrow fall not to the ground without him, what do we, what can we do without him? And if his hand be in all that we do or can do, ought we not to take notice thereof, to behold it, well to observe it, and mark whereto it tends? Doth God from heaven look down upon us on earth, and shall not we from earth life up eyes and hearts to him that is in heaven? The Psalmist indefinitely saith of all, even Psal. 145. 15. all creatures, The eyes of all look up unto thee, O Lord. And shall not the eyes of all reasonable creatures, shall not the eyes of all that are made new creatures, look up unto God? That God which in his surpassing glory is in heaven, in and by his working Providence, is on earth also; and (as he that well knew what he said, truly said) worketh hitherto, joh. 5. 17. He that wrought six days in creating all things, Manifestum est nequaquam nostra industria, sed providentia Dei ●liam ea perfici, in quibus ipsi videmur operari. Chrys. in Mat. 6. Hom. 22. worketh to this very day, and so will do all the days of this world, in and by his Providence. Thus those very things which we ourselves seem to work, are more truly effected and perfected by God's Providence, then by our diligence. Let us therefore enterprise nothing without him. Except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; namely, unless the Lord put to his hand. Learn hereby to commend all thine affairs to the divine Providence. Depend thereon all thy life long. So do on thy deathbed. If thou hast children, comfort thyself herein, that though thou (their earthly Father) mayst be taken from them, yet thine and their heavenly Father, who is not only a mere spectator, and beholder of all things, but a disposer and orderer of them by his wise and just Providence, ever remaineth to work with them, to work for them, if at least they will put their trust in him, and depend on him. Commend thy soul therefore, commend thy children, and all thou leavest behind thee, to his providence, when thou art departing out of this world. §. 10. Of submitting all our purposes to Gods will. VI * See § 5. Whatsover is by man intended, must be submitted to Gods will. Without God a sparrow falls not to the ground. And without God nothing can be effected by man. a Prov. 16. 9 A man's heart deviseth his way, that is, a man may with himself plot and purpose this and that, But the Lord directeth his steps, and bringeth the purposes of man Quicunque hominum gressus rectum iter incedunt, non sit hoc libertate humani arbitrij, sed gubernatione illius, cui dicit Esaias, Omnia opera no stra operatus es nobis. Hier. Comment. l. 2. in Prov 20 Luke 12. 19 to what issue God himself please: according to the proverb, Man may purpose, but God will dispose. So as the good success which men have, comes not from their projecting, nor from any freedom of man's will, but from the guidance of him, to whom the Prophet Isaiah saith, Thou hast wrought all our works in us, or for us, Isa. 26. 12. justly therefore doth the Apostle (jam. 4. 13, etc.) tax their bold presumption, who without thought of God, or of his overruling providence, peremptorily say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain, whereas ye know not what shallbe on the morrow, etc. This was the proud conceit of him, who by an heavenly voice is called Fool, for saying to his soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. The doom which was denounced against him upon that conceit, giveth evidence that he was an egregious fool. It was this, This night thy soul shall be required of thee: than whose shall those things be which thou hast provided? Thus we see what it is to purpose or promise any thing without the Lord. On the contrary, they questionless were well instructed in this all-ruling, and overruling Providence of God, who in all their purposes had ever a reservation to God, as he that said, e 1 Chro 13. 2. If it be of the Lord let us send abroad, etc. and he also that said, f 1 Cor. 4. 19 I will come to you shortly if the Lord will. And again, g Act. 18. 21. I will return to you again, if God will. St. james where he taxed the forementioned profane and over-peremptory speeches, giveth this direction for submitting our purposes to the divine Providence, Ye ought to say, if the Lord will, we shall live, and do this or that. This is not to be taken, as if we should to every sentence that we utter add this clause, If God will, but that we should be so well instructed in the divine Providence, as to know nothing can be done without the will of God, and thereupon ever to have in our minds that reservation, If the Lord will. Thus by submitting our wills to Gods will, we shallbe sure both to have our wills effected, yea also that to be effected, which is the best. God's will, will we, nill we, shallbe accomplished. If then we will nothing, but that which may stand with God's will, in the effecting of Gods will, our will must needs be effected. And because Gods will ordereth and disposeth all things to the best, on the same ground, that which we will must needs fall out to the best. But suppose our will should wish any thing that God would not have: what skilleth it? We may know what we would have: but God knoweth what we should, and shall have. It is therefore much better that our purpose and desire be crossed, if at least it be contrary to Gods, then effected. If God's counsel and determination be accomplished (as accomplished it shallbe) it is enough. My will therefore shall take the pattern of our Saviour's for her guide, and in all cases say as he did in a most extreme case, O my Father, not as I will, but as thou wilt, Mat. 26. 39 O how impious, sacrilegious, and blasphemous, yea, atheistical and Luciferian was that speech of a Pope, who being forbid by his Physician a meat that he liked, replied, that julius' 3. he would have it in despite of God. Such are the thoughts (if not the speeches) of many presumptuous spirits. §. 11. Of Contentedness. VII. * See §. 5. Contentedness is requisite in all estates. The extent of God's Providence giving evidence to Gods disposing and ordering all estates, if men rest not content in their estate, they manifest a discontent at his Providence. Surely he had an eye on God's Providence ordering his estate, who in his great affliction said, a Psal. 39 9 I was dumb and opened not my mouth, because thou (Lord) diast it. And he, who having heard a judgement denounced against him, which would make a man's ear to tingle again, replied, b 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good. In like manner, c 2 Sam. 15. 26.— 16. 11. David, d job 1. 21. job, e Isa. 39 8. Hezekiah, and others, manifested great contentedness in great extremities. But most pertinent to our purpose is this of S. Paul, f Phil. 4 11, 12. I have learned in whatsoever state I am therewith to be content. I know both how to be abased, and I know how to abound: every where, and in all things I am instructed both to be full and to be hungry: both to abound and to suffer need. g 1 Tim. 6. 10. Heb. 13 5. To this contentedness we are all exhorted by him that had so well learned it himself. Well it beseemeth the sons of God, children that have so high and heavenly, so potent, so prudent, so provident a Father, whose Providence extends itself, as to all creatures not the least excepted, so to every thing that appertaineth to them (seem it never so small, as to their hair, the number and colour thereof, and to the just pitch of their stature) well (I say) it beseemeth children that have such a Father, to rest contented with that estate wherein he setteth them. Whatsoever the present estate of Saints is, God hath set them therein. On this ground, as when we are in high and honourable places, when we abound in wealth, when we have good health, when we enjoy peace, or any manner of prosperity, we ought to be persuaded that these are good for us: so on the other side, when we are in mean places, when we are pinched with poverty, when we are visited with sickness, when we are molested with sundry troubles, when we are pressed with all manner of adversity, to be persuaded that even these latter estates are best for us, at that time when, and so long as we are in them. For our estate, of what kind or condition soever it be, is disposed by our Father before mentioned; and he knoweth what is fit for us, than we can know. Therefore the Lord here in this text, speaking of the extent of the divine Providence, putteth them in mind of this Father, saying, A sparrow shall not fall to the ground without YOUR FATHER. Faith herein will make us thankful for all manner of prosperity, as proportioned out unto us in wisdom and love by this our Father: and patiented under all manner of adversity, as laid upon us in like wisdom and love by the very same Father. This is rightly and truly to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. praesentibus. content with things present, or with such things as for the present we have: or with the estate wherein for the time we are. §. 13. Of ascribing the glory of all deliverances to God. VIII. * See §. 5. THe glory of all deliverances is to be ascribed to God. For by that Providence which extends itself to all things, deliverances from enemies, from dangers, from distresses, from all manner of evils, are obtained. But that is the Providence of God. To whom then, if not to him shall the glory thereof be ascribed? Hereof we have spoken * The Church's Conquest, on Exo. 17. 15. §. 77. before. Only here learn we to apply this general point, to such particular deliverances as God hath given unto us. Considering therefore that this our land, which hath now for many years enjoyed the bright, pure, comforting, sanctifying, and saving light of the Gospel, lay for many hundred years together in the dismal and damnable darkness of Popery, we are oft to call to mind, and duly to meditate on the means and times whereby and wherein the divine providence hath brought into our land, this light, to discover and drive away that (worse than Egyptian) darkness of Popery. For instances take these. 1. john Wickliff about the year 1371 in the reign of Edward 3. even in the midst of popish darkness, held out the light of the Gospel, wherewith many in those days were enlightened. This fire, by the abundance of ashes which the Romish Clergy heaped upon it, lay, after the death of john Wickliff, smothered up: yet were those ashes raked away, about 40 years after by john Hus, and the sparks of that fire so blown up, as dazzled the eyes of the Papists, and made them mad again, against those that laboured to bring out those sparks. 2. Henry 8. disannulling the Pope's usurped authority in England, had by Act of Parliament, the title of Supreme An. Dom. 1534 Head of the Church in his own dominions, conferred upon him, and liberty given him to reform abuses crept into the Church. Thereupon he made Articles, and sent out injunctions for removing images, reading Divine Service and the Holy Scriptures in English, preaching God's Word, catechising children, and performing other duties of piety, so as the Gospel began to shine forth somewhat brightly in England, till about six years after thorough the six articles established An. Dom. 1540 by Act of Parliament, a cloud was gathered before that bright light. That Act for establishing the six articles, was among the common sort styled the Scourge with six strings. For many were therewith scourged to death. The heads of those six Articles were these. 1. Transubstantiation established. 2. Communion in both kinds excluded. 3. Priest's marriage prohibited. 4. Vows of chastity warranted. 5. Private Masses allowed. 6. Auricular Confession justified. 3. Edward the 6. coming to the Crown, dispelled the cloud of those six Articles, yea and from the mist of other popish remainders, so as in his time the Gospel shined out in her full brightness. But yet about six years after, by his death a thicker and darker cloud, than was in the days of Henry 8. gathered together in Queen Mary's days, and over-shadowed the whole Land. Then instead of the heavenly light of the Gospel, an hellish light of burning fire broke out to the destruction of many. 4. Queen Elizabeth by re-establishing the Gospel, as it An. Dom. 1558 were by the brightness of the sun, put out the forementioned fire, and so settled the Gospel of peace in this land, as now 73 years we have enjoyed with it, much external peace. These have been very special deliverances, which have apparently been wrought by the divine Providence. They ought oft to be thought on: that our hearts may be the more inflamed to give the glory of them to God. To these might be added many other evidences of God's Providence, in preserving the foresaid Queen Elizabeth from many plots and treasons against her Person and life; as also in preserving our late King james of blessed memory, and our now royal Sovereign. But the heads of these have been distinctly set down before, §. 93. 94. §. 14. Of ascribing the glory of judgements to God. IX. * See § 5. THe glory of judgements on the Church's enemies is to be ascribed to God. For, by the forementioned Providence are they executed. He is the God of vengeance. Hereof we have spoken a Church's Conquest, on Exo. 17. 14 §. 66, 69. before. Only here I suppose it to be most meet to make a particular and true narration of that judgement which b The Downfall was Oct. 26. 1623. This preached 5. Nou. next following. ten days ago befell the Papists in this parish: whereof there are many uncertain reports spread abroad. §. 15. Of a downfall of Papists. An Dom 1623. I Do the more confidently publish this history, because I was an eyewitness of many of the things therein related, and heard, from the mouth of such as were present at the sermon, the other things. For, upon the first hearing of the destruction of so many persons as by that Downfall lost their lives, our Constables forthwith caused the gates of our Precinct (it being enclosed about with walls and gates) to be shut, and raised a strong guard from among the Inhabitants, to keep the house where this accident fell out, and to prevent tumult about it. Thus thorough the favour of the Constables and Watch, who were all my neighbours, I had the more free and quiet access, to view the dead bodies, and to ensorme myself in all the material circumstances of that accident: and that I did somuch the rather, because the Bishop of London (that then was) sent to me to inform myself thoroughly of the whole business, and send him a narration thereof under my hand: whereupon I did not only view matters myself, but caused Carpenters to search the timber, to take the scantlings thereof, and to measure the rooms. I was also present with the Coroner, and his Inquest, at their examining of all circumstances about the business. And where my Lord's Grace of Canterbury sent to me, to come to him, and to bring with me the best evidence I could, I got the Foreman and others of the jury, and four persons that were present at the sermon, and fell down with the multitude, but by God's providence escaped death, and one that stood without the door in hearing, but fell not: all these I got to go with me to Lambeth, where I heard the witness which they gave to my Lord's Grace about the matter. One that fell with the rest and escaped death, was Mr. Give, a Preacher, of Lancashire: two other were a son and servant of a Citizen in Paternoster Row. The other also were men of good understanding, able to conceive what they saw and heard, and to relate what they conceived. ON the Lord's Day, being the 26. of Oct. (as we in England, according to the ancient account of months and days in Christendom, do reckon the time) but the 5. of Nou. (as the late Gregorian account reckons it.) The occasion of the great concourse. On that day a common report went up and down, fare and near, that one Drury, a Romish Priest would preach in the afternoon, in a fair house in Blackfriars London, whither they that would, might freely come to hear him. Upon this Rumour (fame also setting an high commendation on the excellency of the man's parts, and eminency of his gifts) very many, Protestants as well as Papists, Scholars as well as others, assembled thither about three of the clock in the afternoon. A Description of the place. The room where they were assembled was a long garret, the uppermost story of an high edifice, built with stone and brick. The main mansion house was inhabited by the French Ambassador. To the foresaid garret there were two passages. One out of the Ambassador's withdrawing chamber, which was private. The other more common, without the great gate of the said mansion house. Under the garret was a great square chamber, which one Redyate another Popish Priest had hired for himself. Whereunto Papists much resorted, to make confession, and hear mass. Under that, the foresaid withdrawing chamber of the French Ambassador. And this withdrawing chamber was supported with arches of stone: being immediately over the entrance into the great house. At the South end of the garret, and on the West side thereof, there were bedchambers and closerts which other Priests had hired. The bedchamber at the South end was severed from the other part of the garret only by a partition of Wanscote, which was taken down for the Sermon-time. The length of the garret from North to South was almost 40 foot. The breadth but 16 foot. For, it was within the roof: and so gathered in narrower than the room below it: which was about 20 foot square. The two fore-mentioned passages met on one pair of stairs leading to the said garret, which had one only door entering into it. The great concourse of people. More came to this place, then possibly it could hold, so as many could not get in, but returned back again. Others went into the foresaid Redyats' chamber, and tarried with him. The whole garret, rooms adjoining, door, and top of stairs were as full as could be. In the garret were set some stools, and chairs for the better sort. Most of the women sat on the floor, but most The preparation made. of the men stood thronged together. About two hundred are supposed to be there assembled. About the midst of the room was a chair and a little table before it for the Preacher. All things thus prepared, and the multitude assembled, The Preachers manner of entrance. about three a clock the expected Preacher, having a surplice on him girt about his middle with a linen girdle, and a tippet of scatlet on both his shoulders, came in, being attended upon by a man carrying in one hand a book, and in the other an hourglass. So soon as he came to the table prepared for him, he kneeled down, with show of private devotion a little while. Then rising up, and turning himself to the people, he crossed himself, and took the foresaid book (which was said to be the Rhemish Testament) out of the hand of the man that followed him: and the hourglass being set upon the table, he opened the book, and read the Gospel appointed (according to the direction of the Romish Calendar) The Text. for the 21 Sunday after Pentecost, as that was. That Gospel is recorded by St. Matthew, chap. 18. 23, etc. The text being read, he sat down in his chair, and put on his head a red cap, over a white linen one turned up about the brims. He made no audible prayer at all: but having read his text, he first spoke something of the occasion of it (it being the Parable of forgiving debts:) and then propounded three especial points to be handled out of it. The principal points handled. 1. The debt we own to God. 2. The mercy of God in forgiving it. 3. Man's unmercifulness to his brother. Having insisted some while on the misery of man by reason of the debt wherein he stands bound to God; he passed on to declare the rich mercy of God, and the means which God had afforded to his Church for partaking thereof. Among these he reckoned up the Sacraments, and especially pressed the Sacrament of Penance, as they call it. He was discoursing on these points about half an hour, when on a sudden the floor whereon the preacher and the The dismal fall. greater part of his Auditory stood, fell down with such violence, as therewith the floor of the chamber under it (where Redyate before mentioned and some company with him, were) was borne down: so as both the floors, the beams, girders, joyces, boards and ceilings, with all the people on them, fell down together upon a third floor, which was the floor of the French Ambassadors withdrawing chamber, supported with stone arches, as aforesaid. Here by the way, the Providence of God in the preservation of the Ambassador, is remarkable. This withdrawing The Ambassador absent. chamber was next to his bedchamber. He had oft recourse thither. It was said by his Attendants that that very afternoon. he was in that withdrawing chamber: and that not long before the sermon he came out of it to go to the Court. There being a partition on the South side of the middle chamber which reached up to the floor of the garret, and How many of the Auditory fell not. supported it, that part of the garret which was beyond that partition southward, fell not: so as all the people thereon were safe. Only they had no way to get out. For, there was but one entrance into the garret, which was at the North-West corner. Hereupon some thorough amazement would have leapt out of a window, almost forty foot from the ground. But the people without told them of the danger if they leapt down, and so kept them from that desperate attempt. At length by breaking the wall on the West side, they discerned chambers adjoining thereto: and thorough the hole which they made, they crept into those chambers, and were saved. All that stood on the stairhead at the door leading into the garret, were also saved. For, the stairs were without the room, and nothing fell but the floors: nor walls, nor roof. Among those that fell, many escaped: for, some of the Who fell, but escaped death. pieces of timber resting with one end on the wall, and with another on the third floor that yielded not, both such as abode upon those pieces, and such as were under them, were thereby preserved. A Minister that was there and fell with He himself told me this story. the multitude, thorough the providence of God fell so betwixt two pecces of timber, as that timber kept his upper parts from crushing, and helped him, by his clasping about the timber, to pull out his feet from among the dead corpse. Among others the present preservation and future destruction of Parker is very remarkable. This Parker was a One that escaped death in the fall, shortly after drowned. kind of factor for English Seminaries and Nuns beyond sea, especially at Cambre. He so dealt with two brothers of his in England, as he obtained of one a son of his, and of another a daughter, to send them to religious houses (as those superstitions places are called) beyond Sea. This Parker took his Nephew, a youth of 16 year's age, to the forementioned fatal conventicle, where Drury preached. Both these, Parker and his Nephew fell with the rest. The youth there lost his life, but Parker himself escaped with a bruised body, being a corpulent man. So fare was he from praising God, as with much discontent he wished that he had died for his Nephew, and said, that God saw not him sit to die among such Martyrs. Strange Martyrs! Yet not so strange, as those martyrs which died under gallows and gibbets for treason. Such are Rome's martyrs. But about ten days after this Parker shooting London bridge with his foresaid Niece, whom he was conveying over Sea, both were cast away in the Thames. judge hereby (O Parents) whether God be well pleased with committing your children to Papists for education. But to return to our story. Others there were, that were pulled out alive, but so bruised, or so spent for want of breath, as they died within few hours after, others within few days after. The floor of the chamber immediately over this, where Causes of their death. the dead corpses lay, being fallen, there was no entrance hereunto, but thorough the Ambassador's bedchamber: the door whereof was closed up by the timber of the floors that fell down. The walls of this room were stone: only one window therein, with extraordinary cross iron bars. Thus, though Smiths and other workmen were sent for, yet it was more than an hour before succour could be afforded unto them. When passage was made for others, I had access into the room, and viewing the bodies, observed some (yet but few) to be mortally wounded or bruised with the timber; others to be apparently stifled, partly with their thick lying one on another, and partly with the dust that came from the ceiling that fell. On the Lord's Day night when they fell, there were numbered The number slain. 91 dead bodies: whereof many of them were secretly conveyed away that very night. For, there were a pair of water stairs leading out of the garden, appertaining to that house, into the Thames. On the morrow following the Coroner and his Inquest coming to view the bodies, found remaining but 63. Of those that were carried away, some were buried in a Their burial. burying place within the Spanish Ambassador's house in Holborn, among whom the Lady Webb was one, the Lady Blackstones daughter another, and one Mistress Udall a third. Master Stoker and Master Bartholomew Bavine were buried in S. Bride's parish. Robert Sutton, john Loccham, and Abigail Holford in S. Andrew's Holborn; Captain Summers' wife in the vault under Blackfriars Church, and her woman in the Churchyard. For the Corpses remaining two great pits were digged, one in the fore-court of the said French Ambassadors house, 18 foot long, and 12 foot broad, the other in the garden behind his house, 12 foot long, 8. foot broad: In the former pit were laid 44 corpses, whereof the bodies of the forenamed Redyat and Drury were two. These two wound up in sheets were first laid into the pit: and a partition of lose earth to sever them from the rest. Then were others brought: some in somewhat a decent manner, wound up in sheets: but others in a more lamentable plight, the shirts only of the men tied under their twist: and some linnentied about the middle of the women: the other parts of their body naked: one poor man or woman taking a corpse by the head, another by the feet: and so piled them up almost to the top of the pit. The remainder were put into the other pit in the garden. Their manner of burial seemed almost (if not altogether) as dismal, as the heap of them when they lay on the floor whereupon they last fell. No obsequies or funeral rites were used at their burial. Only on the day after, a black cross of wood was set upon each grave. But soon was it by authority commanded to be taken down. Thus they being interred, thorough search was made about the cause of the failing of the timber. The timber of The scantling of the timber that broke. each floor was laid together: and the measure of the Summiers that broke, taken. The main Summier which crossed the garret was ten inches square. Two girders were by tenants and mortaises let into the midst of it, one just against another. The Summier was knotty where the mortaises were made: whereupon being over-burdened, it knapped suddenly asunder in the midst The main Summier of the other floor that fell was much stronger, being 13 inches square, smooth and sound every where, no knot in it: neither did the girders meet so just one against another. Yet that also failed: not in the midst, as the uppermost, but within five foot of one end, and that more shiveringly, and with a longer rend in the timber, than the other. For, this chamber was almost full with such persons as coming too late to get into the sermon, went into Redyats' chamber. Besides, it did not only bear the weight which lay on the upper floor, together with the weight of that floor that fell, but also received all that weight with a sudden knock; and so the massy timber shivered in two, as suddenly as the other knapped asunder, and the people were irrecoverably down (before they could fear any such thing) on the third floor, which was above 20 foot from the first. If this be not an evidence of the eye and hand of the divine Providence, both seeing and ordering things below, what evidence can be given thereof? True is that of the Wiseman, All things come alike to all. Eccl 9 2. There is one event to the righteous and to the wicked, etc. There is nothing that befalleth any one, but may befall every one. And even such an accident may befall an assembly of true worshippers of God, as either the floor to fall under them, or the roof and walls to fall upon them. For, 1. The judgements of God are unsearchable, and his ways past finding out, Rom. 11. 33. 2. He hath other means to put difference betwixt his Saints and others, then external events. 3. He will have his to fear always, (Prov. 28. 14.) and always to depend on him. Yet notwithstanding where we see judgements executed on sinners when they are in their sin, when they are impudent and presumptuous therein, not to acknowledge such to be judged of the Lord, is to wink against a clear light. a Psal 9 16. God is known by the judgement which he executeth. To suppose then that the judgement which he executeth is no judgement, is to put out that light which he affordeth of making known himself. b Dan 4. 3 c, &c Shall Nabuchadnezzar while he is vaunting of his great Babylon, be bereft of his wits? c Act. 12. 22, etc. Shall Herod while he is priding himself in the people's flattering applause, be eaten of worms? d Hest. 3. 8.— 5. 14.— 6. 4.— 7. 10. Shall Haman while he is practising to destroy all the people of God, and intending to hang Mordecai on a gallows of 50 foot high, be hanged thereon himself? e 2 King. 19 37 Shall Sennacherib while he is worshipping in the house of Nisroch his god, be slain by his own sons? f judg. 16. 30. Shall the house where the Philistines met to make sport with Samson, fall upon their heads? Shall these and such like judgements overtake men in the very act of their sinning, and yet be accounted no judgements, no evidences of the divine providence, no signs of his indignation? Then let all things be ordered by chance: or rather let there be no order at all. For the Conventicle where the forementioned Downfall was, It was for the greater part of Papists, who are palpable idolaters, whose doctrine is a mass of ancient heresies, who are by Law interdicted the execution of ministerial functions, who at this time gave outbefore hand that such a priest should preach, who made choice of a spacious place, who let the door be open for all comers, who taking advantage at some present connivance, most audaciously and impudently, without fear of God or man did what they did. Now for such, in such an act, after such a manner done, so many of them, by such a means to be taken away, what can be said or thought, but that This is the finger of God. For to end as I began, Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. But the very hairs of your head are numbered. THE DIGNITY OF CHIVALRY, Set forth in A SERMON, PREACHED before the Artillery Company of LONDON, june xiij. 1626. The second Edition. By WILLIAM GOUGE. EXOD. 15. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LORD is a Man of War. CHRYS. ad Pop. Hom. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antiquitùs Deus Dux erat bellorum. LONDON, Printed by George Miller for Edward Brewster, and are to be sold at his Shop at the Sign of the Bible, at the great North door of Paul's. 1631. TO THE RIGHT WORSHIPFUL, SIR HUGH HAMMERSLY, Knight, one of the Aldermen and Colonels of the honourable City of LONDON, and Precedent of the Martial Company, exercising Arms in the Artillery Garden. AND, To all the Captains and Gentlemen of the said Company, Such valour as may make them victoriously stand against all sorts of Enemies. Worthy Precedent, Captains, and Gentlemen, Semel, & secundò, & tertiò (ni fallor) petijsti à me, ut tibi tuisque commilitonibus scriberem exhortationis scrmonem, asserens vobis non parum fore adiutorij, si quos armis non possum, literis animarem. Bern Prologue. in Ser. ad Mil. Temp. AS by a free Election of you all, I was called to preach that which is here presented to you, so by the first motion and earnest solicitation of many of you, I am induced to publish it. How fare mine own purpose was from any such purpose, God is my witness. How fare your desire prevailed to alter that my purpose, this evidence is an apparent evidence. Among other motives mentioned by you that in the name of the rest were Solicitor in this business, this, which by some of you was alleged, most prevailed with me, that the more common this Sermon was made, the more commodious it might be to your Company. How my poor pains may add any advantage to your important employments, I know not. This I know, and do openly acknowledge, and publicly profess, that my heart is set upon your Artillery Company: I love it: I admire it: I honour it: I praise God for it: I will continue to pray to the Lord of Hosts for his blessing upon it: and to my poor power, I will do what I can, for the advancement thereof. As one, though a very mean and weak proof thereof, I do here dedicate to you in particular, that which by your means, and for your sake is divulged to all in general. I confess, that as the matter thereof, so the manner of handling it, is somewhat differing from my ordinary course. For, I had respect to the kind of Auditory before which I spoke. Among Soldiers I endeavoured to speak Soldierlike. If offence be taken at matter or manner, I shrowded myself under your shields for defence. Now that you have brought me forth into the open field, and set me up to be gazed on, and baited at by the differing censures of divers censors, leave me not to shift for myself. Be not backward to patronise what you have been forward to produce. I may the rather expect all just defence from you, because by appearing somewhat otherwise in your Assembly than I use to do in my usual Auditory, I take you, worthy Precedent for my precedent, yea all you valiant Captains, and other Gentlemen, whom I make as one Patron, for my pattern herein. Me thinks, O prudent Precedent, when in a forenoon I see you sitting, and giving advice among the wise Senators of our City, and in an afternoon marching before the Martial Gentlemen of your Company, me thinks the same man is not the same man. But of old, such hath been the demeanour of those who have been gifted for the one and the other place, to be both grave Senators and brave Soldiers. Such were Brutus, Scipio the one and the other, Camillus, Marius, Pompey, Caesar, and many other who were both Togati and Armati, prudent Consuls, potent Captains. The like I may say of all you Gentlemen of the Artillery Garden: You that are, wheresoever you are, in your persons the same Persons, do with that decorum observe the business which you are about, as in your ordinary vocation, and Military profession, you seem to be other and other men. Hereby you manifest your prudence and providence. Prudence, by fitting yourselves to that which is fit for the present. Providence, both by improving the time of peace, and making the best advantage thereof in the duties of your particular callings, and also by preparing yourselves against the time of War, and preventing the damage which might otherwise thence ensue. Nulli qui est de putatus ad aliquod officium, licet id per quod suo officio incongruus redditur. Vnde clericis omnino non licet bella gerere, etc. A quin. 2 2. quaest. 40. Are tic. 2. So well have I ever approved this your course, as, if my coat and calling had been answera ble, long ere this, I had endeavoured to have been of your Artillery Company. But, for those whose education appertaineth to me, I verily purpose, and openly profess, that if ever any Son of mine be a Citizen of London, and of sufficient ability, I will endeavour to have him a member of this your Company. Of which mind, I would more persons and parents were. If they were, and their children's mind (when they are of age) answerable thereto, both City and Kingdom would be much more honoured and secured by this and other like Societies. My desire is therefore, that this which is likely to come to the view of many more than at first heard it, may prevail with those many, to doc as you do, and to add able men and available means to the advancement of your Company. To conclude, if any advancement (O noble Precedent, Captains, and Gentlemen of the Artillery Company) may any way by your desire to have that, which once yourselves heard, lie open to the view of all, be attained, the end of yielding to your desire is obtained. For this end therefore, humble and hearty prayer is and shall be made (to him that hath power to move the minds of all men according to his own mind) by him that promiseth to be Blackfriars London. jul. 10. 1626. Your daily Orator, WILLIAM GOUGE. THE DIGNITY OF CHIVALRY, Set forth in A SERMON, Preached before the Artillery Company of LONDON, 13. june. MDCXXVI. §. 1. Of the Sum of Text and Sermon. II. CHRON. VIII. IX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. THEY were MEN of WAR. THE Dignity of Chivalry (a point very pertinent for this present appointment) is the Pearl that is enclosed in the casket of my Text. Hereof that you may take the better view, I will set open this casket in your sight. Be pleased therefore to take notice of the general Scope whereat the Holy Ghost aimeth in this Chapter: thereby you may discern that the forenamed point, The Dignity of Chivalry, is not violently wrested, but properly ariseth out of my Text. The Sum of this Chapter is A Declaration of the Magnificence of Solomon. Among other evidences thereof this is one, that his native Subjects, Children of Israel, THEY were MEN of WAR. The original expresseth none but words of weight: Circumstantial words, which are as bonds to knit word to word, it leaveth to be understood. There are therefore three only words in the original, all which set out the Dignity of Chivalry, and that by the Persons, their Property, and Part whereunto they were put. The parts of the Text. The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY, noteth out Singular Persons. The second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN, a Special Property. The third, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WAR, a Select employment. THEY were MEN of WAR. §. 2. Of such as are fit or unfit for war. IN the two verses before my Text, it is said, that there were left of the Hittites, and the Amorites, and the Perizites, and the Hivites, and the jebusites, who were not of Israel: 2 Chro. 8. 7, 8. and that being left, they were so brought under, as Solomon made them to pay tribute. They might therefore have been put to any office or work that the King would: yet were not THEY MEN of WAR. They were too mean and unmeet persons, for a function so high and honourable. On Who not fit for War. the contrary, in the words immediately before my Text, it is said, Of the children of Israel, did Solomon make no servants for his work. They being men of better note and name, were 2 Chron. 8. 9 reserved for a more honourable employment, which my Text thus expresseth, THEY were MEN of WAR; which words are inferred on the former, by way of opposition, with this adversative Particle BUT. They were no servants for work: BUT THEY were MEN of WAR. As the meaner and base sort were made servants for work, so Who fit for War. the better and excellenter sort were made Soldiers for War. THEY were MEN of WAR. Nor Hittites, nor Amorites, nor Perizites, nor Hivites, nor jebusites, BUT Israelites, THEY were MEN of WAR. No Slaves, no Captives, no Aliens, no Foreigners, but Freemen, Freeborn, Native Subjects, Natural Citizens, THEY were MEN of WAR. Thus this relative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THEY, as here it is used, is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an excellency, as importing some eminency of the Persons here meant. This choice then of Persons maketh much to the Dignity of Chivalry. §. 3. Of the property of men of War. 2. AS there was choice made of persons in regard of their outward privilege, Israelites, Natives, Citizens: Elegit Deus ex fortissimis Israel & ad bella dectissimos. Bern. ad Mil. Temp. cap 4. so also in regard of their inward property. For the second word of my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 MEN, though it be oft used for mortal men, subject to many miseries, yet is it also put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valorous men, and attributed to those choice men which were taken out of the twelve several Tribes of Israel, and sent to spy the Land of Canaan. Yea, this very word Numb. 13. 2, 3. is twice used in that exhortation which the Philistines use to encourage one another, when they heard that the Ark of the LORD was brought into the host of the Israelites: and it is used to set out valour and courage in men. For thus, word for word it may be translated, Be men: some translate it thus, Play the MEN: Others thus, Quit you 1 Sam. 4. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estote viri. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●is viri. like MEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of a letter, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of place and power, Commanders, Captains. Thus the MEN here meant, may be distinguished from the vulgar, common sort of men. The Hebrews put such a difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Grecians do betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latins betwixt Virro and Homo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth such an one as hath in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire, Life, and Spirit: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the earth. Vir by the Latins is so called of virtue and prowess: but homo ab humo, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth. In Greek, they most properly are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. in Polym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virtuous, valorous, magnanimous: but all of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our English is herein penurious, it wanteth fit words to express this difference: We call all, whether mighty or mean, Men: yet sometimes this word MEN in our tongue hath his Emphasis, as in these and such like phrases, They have played the MEN. They have showed themselves MEN. They are MEN indeed. Thus in the English translation of the Scripture it is used, I Cor. 16. 13. Quit you like MEN. And 2 Sam. 10. 12. Let us play the MEN. That the word here in my Text is so to be taken, is evident by comparing this with like places. Those valiant men that came out of sundry Tribes to David in Hebron, to turn the kingdom of Saul to him, of whose courage 1 Chron. 12. 23. and Prowess much is spoken, are styled with the words here in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of War. — 38. jocl 27.— 3. 9 2 Chro. 17. 13. The Prophet joel applieth these two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty Men, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of War, to the same persons. Where the magnificence of jehosaphat is set out as salomon's magnificence is here set out, in jerusalem there are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of War, and by way of exposition they are further styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty men of valour. They were therefore choice Men of courage, Men of valour, that are here meant in my Text: so as their Property doth further set out the Dignity of Chivalry. In that, though Natives only and Israelites were deputed to the employment here mentioned, yet not all sorts of Natives and Israelites, but such as were well reputed of for virtue and valour, and fit for their employment. §. 4. Of preparation for war under a Prince of Peace. 3. THese Natives of name, select Subjects, Men of mighty minds, to what employment were they appointed? Even to War. They were men of WAR. What need might there then be thought to be of Men of War? Had all the Nations round about proclaimed War against Israel, as in joshuas' time? Or was War within their Ios. 9 1, 2. gates, as before Deborahs' days? Or were their enemy's judge 5. 8. judg. 15. 11. Rulers over them, as when Samson began to be a judge in Israel? No such matter. What then? Was this the time to take revenge of Israel's enemies for former wrongs, to secure the Land of them, and to bring them under subjection? Surely no: All that, was sufficiently done by David, that mighty man of War. Solomon now reigned. Solomon 2 Sam. 8. 1, etc. that Prince of Peace. His name proported Peace. For, Solomon had his denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace. Peace also was promised to be in his days. Both the forenamed Name of Peace, and also the promise of Peace are expressly mentioned by God himself, where he thus speaketh to David, Behold a Son shall be borne to thee, who shall be a man of rest: 1 Chron. 22. 9 and I will give him rest from all his enemies round about: for his name shall be Solomon: and I will give peace and quietness to Israel all his days. This Solomon was herein an especial Type of the great Prince of Peace, Christ jesus, who is Our Isa. 9 6. Ephes. 2. 14. Peace. In that then, where there was no fear of danger, nor any instant, urgent necessity required, in a time and place of Peace, under the reign of a Prince of Peace, They, of whom you heard before, They were Men of WAR. Surely preparation for War, Exercises thereto, Martial discipline, Artillery tactics, and Military trainings are matters of moment, commendable and honourable, not tobe rejected or neglected, but duly to be respected, and daily practised, at all times, in all places, whether of peril or peace. This third and last branch therefore (as it is here set down) even the Part which the forenamed Persons performed, amplifieth the Dignity of Chivalry. For, They were Men of WAR. §. 5. Of the principal Points of the Text. THus have I cleared the general Scope of my Text, and laid open to your view this promised Pearl, the Dignity of Chivalry: by showing how every word of my Text eyeth that mark, and every part and particle thereof much advanceth the same. With your good patience I purpose to dive yet more deeply into the depth of my Text. For the three Parts raised out of the three words thereof, as they have been opened before you, (namely, 1. The singular Persons, THEY, 2. Their special Property, MEN. 3. Their select Employment. WAR. THEY were MEN of WAR.) These three points (I say) afford to our heedful consideration these three useful Observations. * The three principal points of the Text. I. The Artillery profession is an honourable function. II. Military men must be of mighty minds. III. In peace to prepare for War, is a principal part of prudence. Of these in order: and first of the first. §. 6. Of the honour of a Soldier's function. THe Artillery profession is an honourable function. To treat much of the Artillery profession, before this Artillery Company, would be to act a Cum Phermio de Imperatoris officio, & omnire militari sic dixisset, ut cae●●ri qui illum audirent vehementer essent delectati, Annibal interrogatus quid de illo Philosopho iudicaret, respondit, multos se deliros senes saepè vidisse, sed qui magis quam Phormio de●raret, vidisse neminem. Cic. de Orat. lib. 2. Phormio his part before so many Annibals as are here present. You all know that the Artillery Profession is a Military Discipline, whereby choice persons are instructed and enabled well to manage weapons of War, orderly to march in their due place, wisely to encamp, and skilfully to embattle. That to be trained up hereto, and well exercised herein, is an honourable function, belongeth to me, and to the matter in hand, to prove. How it appeareth by my text to be an honourable function, ye have heard. Hittites, Amorites, Perizites, Hivites, jebusites, and such like servile persons coming from a base offspring, The soldier's profession, and honourable function. were counted unworthy hereof. In Israel Israelites, Children of the ever renowned Patriarches, Abraham, Isaac, and jacob, Men of highest and greatest esteem, THEY were Men of War. That function whereof base people were counted unworthy, and whereunto Men of best account must be deputed, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without contradiction an honourable function. To like purpose it is noted that Abraham Gen. 23. 6.— 14. 14. himself, that Prince of God (as he is for excellency sake styled) trained up in Artillery exercises, not bondslaves, bought with his money, but such as were borne and brought up in his house, whom he had in high esteem. THEY were Men of War. Where as old Ishai, an understanding and wise man had eight sons, the three most honourable of 1 Sam. 17. 12, 13. them all, even the three elder, were trained up in an Artillery profession, THEY were Men of War. And though David, being the youngest of all, were by his Father deputed to be a shepherd, yet his brave mind affecting more honourable employments, whereunto also he was incited 1 Sam. 17. 32, etc. by divine instinct, he would needs prove to be a man of War, and indeed proved to be an approved Man of War. Saul himself though a King, jonathan, that lovely jonathan, — 18. 27, 30. Who of old were men of War. the King's Son and heir, other of his brethren, all King's Sons, THEY were Men of War. Of old, the best of a Nation, best in blood and birth, as Kings, Princes, Nobles, their children and kindred: best in stature and properness of body, as the three tall, proper sons of Ishai: best in courage, valour, and strength, as they whom Saul chose to follow him: best any other way, THEY were Men of War. 1 Sam. 14. 52. What shall I more say? For the time would fail me to speak in particular of joshua, Gedeon, jepthah, David, jehosaphat, Hezekiah, josiah, and other like worthies, royal persons, that were trained up in the Artillery Profession, and thereupon waged many battles valiantly and victoriously. THEY were Men of War. We read of few battles in Scripture, wherein Kings, or other chief Governors had not their place and part. In Assyria, Persia, Greece, and Rome, the four great Monarchies of the World, and the most famous States that ever were among the Heathen, all that in any excellency surpassed others, and were chosen to high and honourable places, for the most part, THEY were Men of War. The like may be noted of other well disciplined and well governed polities. Most of our Dignities and Titles of honour have risen from Artillery exercises, and Military employments. Imperatores Emperors, were at Titles of honour most due to men of War. first Generals of armies: Duces Dukes, were Captains of bands: Comites Earls, were Lieutenants, or Provosts-Marshalls: Milites Knights, were choice Soldiers: Equites Esquires, were horsemen in War. These and other like honourable titles were at first given to men, because THEY were Men of War. The honour of Knighthood is known properly to belong to such as have well deserved in War. Our Ancestors got their greatest renown by warlike affairs. Can any now deny the Artillery profession to have Maiores nostri summam rebus bellicis retulere gloriam. Ambr. Offic. l. 1. c. 35. Things requisite to make men fit for War. been accounted an honourable function? Many honourable parts and endowments are requisite to make a man expert in the Artillery profession, as, Soundness of judgement, Sharpness of wit, Quickness of conceit, Stoutness and courage of mind, Vndauntednesse in danger, Discretion mixed with passion, Prudence, Patience, Ability and Agility of body, and of the several parts thereof, with the like: all which do demonstrate that the function whereunto they are required, is an honourable function. Matter both of Enducement and also of Encouragement doth this first observation afford. §. 7. Of double honour due to such as exercise Arms. ENducement to men of place, power, and parts, to Governors, to Nobles, to Rich men, to all that can any way add any honour to this profession, to do what they can to the advancement of that which is in itself so honourable (as hath been showed) and worthy of all the honour that can be done unto it. The Apostle maketh mention of a double honour. 1 Tim. 5. 17. That double honour is Countenance and Maintenance: both which are most due to this profession; and most meet it is that both be given thereto. By this double honour have Honos alit arts. Cic. Tusc. quaest. lib. 1. all professions in all ages been brought to that perfection whereunto in any kind they have attained. The respect and reward which of old hath been afforded to valorous, and courageous, well exercised, and well experienced Captains and Soldiers in the four forenamed Monarchies, made them so abound with Men of War, as the whole world was made to tremble at the hearsay of them. When once a question was moved, why after Virgil's time there were no more such excellent Poets as he was, such an answer as this was made: Sint Mecanates non deerunt Flacce Marones': Virgiliumque tibi vel tua rura dabunt. Martial. l. 8. Epigr. 56. Good Poets thrive where liberal Patrons live: Their countries will another Virgil give. An answer very pertinent to the point in hand: and fitly it may be applied to Captains and Soldiers, who undoubtedly will abound in number, and grow very expert in all warlike exercises, where they are plentifully sustained, and highly honoured. Were Artillery Gardens, and Military Fields for Martial discipline and warlike trainings, fostered and honoured throughout this land, as it is meet they should be, Greece could have no cause to boast before England of her Achilles, Diomedes, Themistocles, Pericles, Pyrrhus, etc. nor Rome of her Scipios, Horatij, Fabiuses, Pompey's, or Caesars. Means among us are more wanting then Men, or Minds. Oh that this Enducement might prevail with Men of Means, to afford the honour of Regard, and honour of Reward to this Artillery profession which is so worthy of double honour. §. 8. Of Encouragement to Artillery Gentlemen. THe Encouragement concerneth you, the Commanders and other Members of this commendable and honourable Company. Howsoever your Profession and practice be rejected or neglected by such as aught most to respect it, yet it being honourable in itself, be encouraged to go on therein. The practice of a good thing is then most commendable, when, for the goodness of it, it is practised. The puissant Princess Deborab, that rose up a Mother in Israel, and a judge therein, with admiration said, of such as offered themselves willingly, My heart is on them. Had your Mother judg. 5. 9 London, or your Grandmother England a tongue to express her mind, she would with like approbation say to you, that show yourselves not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forward to all Martial exercises, My heart is on you: yea the heart of him that loveth them that do good things cheerfully and willingly, and can and will honour them that honour him, his heart is on you. He accepteth the good things which are done of the doers own accord, without compulsion by others, or remuneration from others, he accepteth them as done for his own sake. For * Compare Rom. 13. 5. with 1 Pet. 2. 13. 2 Chron 17. 16 that which is done for conscience sake, is done for the Lords sake. In this respect it is said of Amasiah the son of Zichri a great Captain and Commander of two hundred thousand mighty men of valour, under King jehosaphat, that he willingly offered himself unto the Lord: that is, he undertaking his function willingly, he did it as to the Lord. Thus of you that are of the same mind Quoniam sibi mercedem ab homine non quaesrvit, à Deo accepit, sicut legimus, etc. Ambr de Abr Pat. l. 1. c. 3 it may be said, ye offer yourselves willingly to the Lord. And will not the Lord graciously accept such? Abraham, who in this kind nor expected nor accepted reward of man, heard God thus speaking to him, Fear not Abraham: I am thy shield, and thine exceeding great reward. §. 9 Of drawing more to the Artillery Garden. GIve me leave to extend this Encouragement to such as are not yet of your Fraternity, nor have yet given their names to be of your Society, I mean such as are in the flower of their age, of sufficient stature and strength, well able to afford time and means for Artillery exercises, to offer themselves readily and cheerfully to this honourable service. The time which may be, and usually is spared from your particular callings, cannot be better spent, (exceptis semper excipiendis, except duties of piety and charity, whereby all other things are seasoned and sanctified) I say vacant hours cannot better be spent then in the Artillery Garden, and in the practice of Martial discipline there exercised, as shall * §. 16. afterwards be more fully cleared. But thus much of the first point, your honourable Function. §. 10. Of valour requisite for Soldiers. THe next concerning your Valorous Disposition, is this. Military Men must be of mighty minds. They must be Men indeed, and able to play the Men. The sign of difference Tria arbitror esse necessaria praelianti: ut scil. strenuus industriusque miles, & circum spectus sit ad se servandum, & expeditus ad discurrendum, & promptus ad feriendum. Bern ad Mil. Temp. c. 2 betwixt such as were fit and unfit for War, that God caused Gedeon to observe for retaining some, and dismissing others, tendeth to this purpose. The sign was this: They which lapped water with their tongues were entertained: They which kneeled down to drink were cashiered. The Reason was this. They that kneeled down to drink, manifested thereby a luskish, sluggish disposition, and desire to soup up their bellies full. The other that took up water in their hands, and lapped it with their tongues, shown that their mind was so on their work which they had to do, as they would not tarry to kneel down; they would only lap and be gone, a little for present necessity, so much as might somewhat slack their thirst, and refresh them, was sufficient. God's appointing such only to be retained for War, proveth the point in hand. Much more the express precepts which by God himself and his Ministers, were given unto those that were set apart for War, to be valiant, and courageous. When God deputed joshua to be General over all Israel, he gave him this express charge, Be strong and of a good courage: which he further thus enforceth, Have not I commanded thee? Be Ios. 1. 6. strong and of a good courage: Be not afraid, neither be thou — 9 dismayed. The like charge did Moses in the name of the Lord give to all Israel, that were deputed to War, in these words: Be strong and of a good courage, fear not, nor be afraid of them. Yea, God ordained it for a perpetual Law, that when Deut. 31. 7. his people were to go to War, this Proclamation should be made, What man is there that is fearful and faint-hearted? let him go and return unto his house. This Law God commanded Deut. 20. 8. Gideon, to proclaim before his army. The equity thereof was so clearly discerned by the very light of nature, judg. 7. 3. as many of the Heathen put it in practice: by name, Iphicrates the Athenian, and Epaminondas the Theban. If such as are fearful and faint-hearted be not fit for War, neither De Israelitarum virtute in bell is gerendis lege Aug. de Mirab. S▪ Script. l. 2. c. 34. Iud 20. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 13. 3. are they fit to be trained up in Martial Exercises. Most meet it is that Military Men be of mighty minds. It is usual with the Holy Ghost to set out such men as were trained up and set apart to War, to set them out by their power and prowess. Of those four hundred thousand men, that out of all the Tribes of Israel were chosen to fight against Benjamin and Gibeah, of every one of them it is said that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vir belli, a true Man of War, a valiant, a mighty man. Of those many hundred thousands which joab numbered in David's time, it is said that they were valiant men that drew swords, even every one of them (as the Hebrew phrase implieth.) And of those many hundred thousands also which out of judah and Israel were gathered together in two armies to fight one against another in Abijahs', and jeroboam's time, it is said that they were * The Hebrew is very emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the emphasis whereof being observed by the LXX. is thus expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in might. valiant men of War, mighty men of valour: which commendation is also given to those many troops of trained soldiers which jehosaphat maintained in jerusalem, 2 Chron. 17. 13. When David purposed to take vengeance of Ammon for the indignity and ignominy which was offered to his Ambassadors, he sent joab and all the Host of the Mighty men against them. Before the good Spirit of God left Saul, when he saw any strong 2 Sam 10. 7. 1 Sam. 14. 52. man, or any valiant man, he took him unto him, namely to train him up in Martial discipline. Of David himself, and 2 Sam. 17. 10. of such as followed him, it is said, that all Israel knew that he was a mighty man, and they valiant men. And of those that came to him in Ziklag, it is said that they were Mighty 1 Chron. 12. 1, 2, 8, 21. Men, mighty men of valour, that could use both theright hand and the left: men of might; men of War; fit for the battle; that could handle shield and buckler: whose faces were like the faces of Lions, etc. Doth not this frequent mention of the might and valour of such as were for War, show, that they that take upon them to be Military men, must be of mighty minds; and that timorous, weak, and feeble persons are not fit for the Artillery profession? §. 11. Of the damage of timorous soldiers. Where God first enacted the forenamed Law, that no fearful persons should go to War, he rendereth this Reason, Lest his brethren's heart faint like his. Lamentable Deut. 20. 8. experience hath given too great evidence of the truth hereof. A few white-livered, faint-hearted soldiers have oft been the ruin of a great strong Army which hath been put to rout by reason of their fainting, and yielding, so as such men are more fit to stoop down to a sith, then to take up a sword, to lift a pitchfork then to toss a pike, to handle a mattock then to hold a musket, and to carry a bush-bill rather than a battell-axe. But on the other side, of such use are valiant men and valorous minds, as their courage may supply the want of number: and though they be but few, not fear the face of many. It is noted that Abraham armed three hundred and eighteen, to express not the Numeravit 318 Vt scias non quantitatem numerised meritum electionis expressum. Amb. de Abr. Patr. l 1 c 3. 2 Sam 23. 8, 9, etc. 1 Chron 12 14. Levit 26. 8. number of many, but the worth of choice ones. Well weigh the mighty and great exploits that were achieved by David's Worthies, by reason of their valour and courage, and you shall find, that a few courageous men to great armies of cowards, are as so many Lions to whole herds of dear: Five may chase an hundred, and an hundred put ten thousand to flight. Is it not than most meet that Military Men be of mighty minds? §. 12. Of Righteousness making valorous. IN applying this point. I will give you a divine direction for attaining to that which hath been proved to be so requisite, valour and courage. The direction is grounded on one of salomon's Proverbs, which is this, The wicked fly when no Pro. 28. 1. man pursueth: but the righteous are bold as a lion. Righteousness then maketh men valorous, wickedness timorous. Quis tam sortis quam sanctus Amb. Offic. l 1 c 39 Who to be accounted righteous. Psal. 14. 3. Rom 3 10. Impavidus profectò miles, & omni ex parte securus, qui ut corpus ferro, sic animum fidei lorica induitur, utriusque nimirum indutus armis, nec daemonem timet, nec hominem. Bern, Serm. ad Mil, Temp c. 1. They who know who are righteous, who wicked, cannot but acknowledge the truth of this proverb. A righteous man cannot be here thought to be such an one as hath in every part, point, and degree fulfilled the Law of righteousness according to the exact rule thereof. So there is none righteous: no not one. But in Gospel-phrase he is accounted righteous, that by true Faith applying to his soul the blood of Christ, for purging away all his unrighteousness, and laying hold on Christ's righteousness, to be justified thereby, doth his uttermost endeavour to keep a clear conscience before God and Man. This man of all others must needs be the most valorous, whose soul is fenced with the breastplate of righteousness, and shield of Faith, as well as his body, with armour and weapons of steel. He feareth nor Devil nor man. His conscience will make him fight in none but a good cause. His Faith will make him courageous in that cause. If in his body he be wounded, he hath * Pro. 18. 14. a Spirit to sustain his infirmity. No passion can so supply the want of blood and support a man, as this Spirit. Might of mind may overcome the force of fire. But if the earthen vessel of S. Laurentius animi virtute vincebat ignis naturam. Amb. Offic. l. 1 c. 41. Et sihostes nos perimant, nullum lamen ad animas periculum migrat, etc. Chrys. Hom. 7. in 1 Tim c. 2. Sive in lecto, sive in bello quis meritur, preciosa erit sine du bio in conspectu domini mors sanctorum. Coe●erum in bello tantò profecto pretiosior, quanto gloriesior. Bern. loc. citat. his body be so broken, as it can no longer retain this spirit, then flieth it upward to the place of rest and triumph, passage being made for that righteous soul to ascend to the society of the souls of just men made perfect: so as the supposed conquest over such anon is the cause of his triumph, and maketh him more than a Conqueror. The death of his Saints is precious in the sight of the Lord. But in War so much more precious it is, by how much more glorious. Get faith therefore and a good conscience, get them, and keep them, and they will keep you from faintheartedness: they will put life, and spirit, and virtue, and valour into you: they will make you fit for the Artillery profession: they will make you men indeed, true military men, of mighty minds. §. 13. Of wickedness making timorous. ON the contrary side, A wicked man must not every one be accounted, that hath committed any sin, (for All have sinned:) but such an one as loveth wickedness, and liveth therein, and that without true repentance. Faith Rom. 3. 23. which is accompanied with repentance, receiveth absolution from God. Absolution from God maketh sins to be as not committed. For, the blood of Christ, which cleanseth us from all sin, cleanseth all that believe and repent. But infidelity 1 john 1. 7. and impenitency lay all sins open to the wrath and vengeance of God. Knowledge and conscience thereof cannot but fill the soul with many fears and terrors: whence Lev. 26. 36. D. Barlow in his Sermon preached at Paul's Cross. March 1. 1600. being the next Sunday after the execution of the late Earl of Essex. it cometh to pass that such wicked men fear and fly, when none pursueth them. Thus much is expressly threatened against such wicked men. I will send, saith God, a faintness into their hearts, and the sound of a shaken leaf shall chase them, and they shall fly as flying from a sword, and they shall fall when none pursueth, etc. It was the speech of the valorous Earl of Essex, that Sometimes in the field encountering the enemy, the weight of his sins lying heavy upon his conscience, being not reconciled to God, quelled his spirits, and made him the most timorous and fearful man that might be. Take heed therefore, O ye Captains, Commanders, and other Members of the Artillery Company, take heed, as you would have your inward disposition fit for your outward profession, of suffering sin to lie up on your souls. Let your function be a motive to make you try the truth of your conversion. Be ye righteous, that you may be indeed courageous. §. 14. Of courage against spiritual enemies. ANd to take occasion from your external profession to put you in mind of your spiritual condition, which is, to be Soldiers of Christ's bands, under his colours, whose Artillery Garden is the Church Militant, where your Martial discipline in which you are daily trained up, is not for recreation and pastime, but in very good earnest, to conquer, unless you will be conquered, and that in a combat of great consequence, wherein no earthly, but an heavenly inheritance is fought for, and for attaining thereto, not liberty of this world, but of the world to come, not a temporal, but eternal life is in great hazard. If ye overcome, ye are free for ever, and gain an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven. If ye be overcome, 1 Pet. 1. 4. ye are perpetual slaves to Satan, that malicious enemy, who will hold you with everlasting chains under darkness in torture and torment endless and easeless, merciless and remediless. To put you in mind, I say, of this your spiritual condition, know that if valour, and the forementioned ground thereof be so requisite, as hath been showed, against bodily enemies, which are but flesh and blood, how much more against spiritual enemies, which are not flesh and blood, but principalities and powers. These especially, we ought to resist steadfast in the Faith. The chief spiritual enemy of our souls, the Devil, from whom all our other spiritual enemies receive their strength and courage, is like a Wolf, and that as in fierceness, so in fearfulness. A Wolf, if he be stoutly resisted, will fly away, but if he be fearfully shunned or yielded unto, than he will the more fiercely assault, and more greedily devour. Even so the Devil: Resist the Devil and he will fly from you. Give I am 4. 7. Libentius te insequitur adversarius fugientem, quain sustineat repugnantem & audecius insislit à lergo, quam resistat in faciem. Bern. Epist. 1. ad Rob. Nepot. suum. Eph. 6. 10, 11. 1 Cor. 16. 13. place, and yield, and he will the more eagerly pursue, and the more easily prevail. Neither, if he prevail, will he any whit the more spare thee for thy yielding to him, but rather the more proudly insult overthee. Wherefore, my Brethren, be strong in the Lord, and in the power of his might: Put on the whole armour of GOD, that ye may be able to stand against the wiles of the Devil. Being thus armed, Watch ye, stand fast in the Faith, quit you like men, and be strong: stand courageously, and ye shall stand victoriously. §. 15. Of preparing for war in peace. HItherto ye have heard of the Honour of your profession, and of the Valour required by virtue thereof. The last point noteth the necessity and benefit thereof, which is this. In peace to prepare for War, is a principal part of prudence. The most prudent Prince that ever governed people, put in practice this point of policy: even Solomon, to whom God said, I have given thee a wise and an understanding heart, 1 King. 3. 12. so that there was none like thee before thee, neither after thee shall any arise like thee. This Solomon enjoyed much peace, and had a promise to enjoy peace all his days, and had no cause to fear any assaults or invasions of enemies, all the nations round about being brought under by his Father David: Yet this Prince of Peace built fenced cities with walls, gates and bars, and chariot-cities, and cities of horsemen, and had his 2 Chron. 8. 5, 6 9 trained men of War, which are here noted in my Text; yea, to show his store of warlike provision, it is expressly noted, that he had 40000 stalls of horses for his chariots, 1400 1 King. 4. 26. 2 Chron. 1. 14. Abraham's Artillery Garden. chariots, and twelve thousand horsemen. The first Father of that stock, wise Abraham, whose house was a place of peace, (for the fear of God fell upon all nations round about him, they honoured & reverenced him, they accounted him a Prince of God) yet had this Abraham his Artillery Garden, wherein Gen. 14. 14. The number by Patent granted to the Artillery Company of London, is 500 which number was not full at the time of preaching this Sermon. were trained up and fitted for War, such as were borne and brought up in his house: the number of which Company I suppose was greater than the number of your Company. For, at once on a sudden he armed and led to the War more than three hundred trained men. And it is not likely that he left his house destitute of all defence. He had questionless many more of that his Artillery Company. Now note the benefit hereof. On a sudden, in a time of necessity, and case of extremity, he had them ready to rescue five Kings, that were overthrown by their enemies. To press this pattern yet further for the point in hand, the Holy Ghost noteth that Melchizedek King of Salem, whose name declared him to be a King of Righteousness, whose nation shown him to be a Prince of Peace, this Melchizedek King of Gen. 14. 18 19 20. Heb. 7. 1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Salem, met Abraham with his forenamed troops, blessed him and them, gave good entertainment to them all, and congratulated their return, giving thereby an evident demonstration of his approbation of Abraham's providence and prudence in maintaining an Artillery Garden for his house. The condition of jehosaphats' Kingdom (who was the fourth son that by lineal descent came from Solomon, 2 Chron. 17. 10, 11, 13, etc. and sat on his Throne) was much like to salomon's. For the fear of the Lord was upon all the kingdoms of the land that were round about judah, so that they made no war against jehosaphat: But in Testimony of amity, they sent him year after year many presents: Yet he placed sources in all the fenced cities of judah, and set garrisons in the Land, and had eleven hundred and threescore thousand Men of War, mighty men of valour that waited on him, besides those whom he put in the fenced cities thorough out all judah. Admirable it is, and (but that the word of truth records it) incredible, that in so small a Kingdom as judah was, there should be so many trained, expert, valiant men of War, as were in jehosaphats' time. When judah and all Israel were joined together, even all the twelve Tribes in one Kingdom, that Kingdom was nothing so spacious as England is. For, some of our Shires are larger than some of their Tribes were: and yet our Shires are in number above four times more than their Tribes were: For, we have * In England 39 in Wales 13. above four times twelve shires. How fare then do the three Kingdoms under the Dominion of our Sovereign, England, Scotland, and Ireland, how fare do they exceed in spaciousness, the Kingdom of jehosaphat? Yet question may be made, whether in these three Kingdoms, there be so many score thousands of trained Soldiers, well disciplined men of War, mighty men of valour, as there were hundred thousands in judah. We account twenty or thirty thousand a great Army, fifty thousand a royal Army. What then an hundred thousand? What an hundred thousand eleven times multiplied, and threescore thousand added thereto? All these were under their Captains, by name, Ready for War, Waiting on the King, to be sent forth at his command: and yet all the fenced cities, which were very many, well replenished with Garrisons, over and above those 1160000. Surely they counted it an honour and safety to their land to have store of trained soldiers, men expert, and ready for War at all times. Therefore frequent mention is made thereof. To omit other particulars, in David's time, joab gave up the number and sum of fifteen hundred and seventy thousand men of War, and yet left two 1 Chron. 21. 5. Tribes unnumbered. Surely there must needs be many Artillery Gardens, and they well replenished, Martial discipline must needs be there much exercised, where were so many thousands, yea hundred thousands trained up to War. If the wiseman might send men to the Ants to learn of them Pro. 6. 6, etc. to provide meat in the summer, and to gather food in the harvest, much better may men be sent to such worthy patterns as were guided and approved by God, to be always provided with expert Soldiers trained up to War, even in times of peace. A main difference is herein put betwixt wisemen and fools. We have a proverb that saith, A fool will take his cloak in foul weather. But a wise man takes it with him at all times. He knoweth that a bright sunshine day may be soon turned into a cloudy rainy day. Peace is not like the unmoveable mountains, but rather like to the variable sky. Wisdom teacheth men to forecast the worst, that they may be provided against the worst, yea and thereby prevent the worst. It is an old and true Motto, Pax armis, Peace is procured, preserved, secured by preparations and provisions for War. §. 16. Of the benefits of Artillery Gardens. WHere are many Artillery Gardens, and they much frequented, and Martial discipline therein daily and duly exercised, Amity with such Kingdoms will be earnestly desired, and welcomely embraced: Kings of such Kingdoms will be admired of their friends, and feared of their foes: Subjects of such Kingdoms will find just and kind entertainment in foreign parts: Natives and Allies willbe secured: All manner of callings freely exercised: Lands and inheritances quietly enjoyed: Enemies daunted: Invasions and insurrections prevented: and many, many evils avoided. They who reverence nor God nor man, where they see or hear of an overmastering power, willbe kept within compass; and though conscience do not alter their inward disposition yet constraint will order their outward conversation. But on the contrary, by fearless and careless security, The damage of neglecting Arms. by neglect of Artillery and Military exercises, by want of men meet for War, whole Cities and Kingdoms are oft made a booty and prey to their enemies, and suddenly ruinated. Instance Laish, they were a people that were at quiet and judg. 18. 27. secure, and the Danites on a sudden smote them with the edge of the sword, and burned their Cities with fire. For a City and Nation to be without Artillery Gardens, is as dangerous as for a traveller to be without a sword. If the forementioned patterns of prudent Princes, and wise Statesmen, recorded and approved in God's Word, for training up armies of men in warlike exercises, and that in times and places of peace: If the many great benefits which thereby arise and accrue to a Land and Kingdom, and the many great mischiefs which are like to follow, upon a careless neglect thereof, be motives of force, motives of force are not wanting to prove, that, In peace to prepare for War, is a principal part of prudence. §. 17. Of the commendation of Artillery Gardens. THe Application of this point, doth as nearly concern this Artillery Company, as any of the former, both for justification, and also for approbation and commendation thereof. Were our days more halcyon, more quiet and peaceable than they are, or were they more free from fear of danger than they are, yet were your Artillery exercises lawful, needful, useful. True it is, that they are not in pitched fields, pede pes, & cuspide cuspis, face to face, foot to foot, spear to spear against enemies. They are in a quiet City, in a time of peace among yourselves. They are like the Olympian games (instituted Plutarch. in Vita Thesei. by potent & prudent Hercules) and the Isthmian sports (ordained by Theseus in imitation of Hercules) as delightsome preparations for war. They are like to the Pyrrick dancing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. which was invented by Pyrrhus, called armed dancing, because it was performed by men clad in armour, and warlike dancing, because it was a representation of sundry kinds of battles, and a means to make them well to wield their Armour in War. They are like those warlike sports & pastimes which were practised by Cyrus when he was a youth, and by his coequals, and playfellows. They are delightsome recreations. But what then? Are they therefore not lawful? Or not needful? Or not useful? He is too severe and censorious, and Xenoph de Cyri instit l. 1. Idem de Cyri min. Exped l. 5. goeth beyond the liberty of God's Word, that condemneth all recreations, all delightsome pastimes. He is too improvident and imprudent, that conceiveth nothing needful or useful, whereof there is not necessary use in that present and instant time wherein it is used. §. 18. Of warlike recreations. WEre your Artillery exercises only for recreation, they are the best recreations that can be used. Were there at this time no need or use of them, they may be hereafter of absolute necessity. Delight in the things which men do, swalloweth up the pains that is taken about them, makes men the more diligent and constant in their exercises, and bringeth them to the greater experience & perfection therein. Not only expert soldiers, but experienced Captains also are made by Military recreations used in Artillery Gardens. So as if suddenly Armies were to be raised of more men than all the Military Companies can afford, yet might sufficient store of Captains, and other Commanders and Officers be taken out of your Companies to govern and guide, to instruct and encourage such as for want of former exercising were altogether inexperienced. Of the fifty thousand that out of Zabulon came to David in Hebron, by way of commendation, it is said that they could set a battle in array, and lead an 1 Chron. 12. 33, 38. army. This implieth, that by their practising of Artillery exercises, they were all able to lead and order armies, to set them in array, and go before them. Besides the policy of other nations and ages, our Ancestors will discerned the need, use, and benefit of such recreations as might fit men for War: which moved them to make such strict Statute Laws for the exercise of shooting, as they did: For, 1. Every Master of a Family (except spiritual men, & justices 9 Statute in 33. year of Hen. 8. of one Bench or other) was to exercise shooting himself. 2. He was to keep bows & arrows continually in his house. 3. He was to bring up those that were in his house in the exercise of shooting. 4. If he suffered any betwixt the age of 7 and 17, son or servant to abide in his house without bow or arrows a month together, for every such default he was to pay 40 shillings. 5. If a servant took wages, his Master might buy him bow, and arrows, and deduct the price out of his wages. 6. If any manservant betwixt the years of 17 and 60, that took wages, were a month without bow and arrows, for every such default he forfeited 6 shillings and 8 pence. In those day's guns (the sure and sore messengers of death) were not so in use as now they are. Strength and skill in shooting was it that made our English nation famous for War. Their exercise thereof in time of peace, and that for recreation, made them so expert as they were therein, at times of War. The * Gen. 48. 22. Ios. 24 12. 1 King. 22. 34. 2 King. 6. 22.— 9 24.— 13. 15, etc. 1 Chron. 5. 18.— 8. 40.— 12 2.— 17. 17.— ●6. 14.— 35. 23. Psal. 44. 6.— 76. 3. frequent mention of bows and arrows, in Scripture, as instruments of War, showeth that of ancient time they have been used to that purpose: and a 1 Sam. 20. 20. jonathans' using his bow and arrows for recreation, showeth that of old among God's people such recreations were used as might the better fit men to War. The men of Gibeah without question from their youth were exercised in sport, to sling stones at a mark, or else they could never have attained to such extraordinary skill, as to b judg. 20. 16. 1 Chron. 12. 2. sling stones at an hair's breadth and not fail. The skill which the men of Benjamin (of which Tribe those Gibeonites were) are after this noted to have in slinging stones with the right and left hand, sheweth, that this was an usual exercise of the youth and men of that Tribe. Such recreations in peace as are preparations unto War, justly deserve to be reckoned up among those necessary vocations whereby Polities are preserved: and while you are exercising yourselves therein, you are employed in your calling, and you go on in that way, where in God promiseth to give his Angels charge over you, to bear you up in their hands, Psal. 91. 11, 12. lest you dash your feet against a stone. §. 19 Of neglect of Artillery exercises. When I duly weigh that little which hath been said, and withal consider how much more might be said of, and for the warrant, honour, need, use, and benefit of your Artillery profession, I cannot sufficiently wonder at the blindness, carelessness, improvidence, and security of this our age, in neglecting and disrespecting a matter of so great consequence, so nearly concerning the glory, tranquillity, and safety of the whole land, and of all societies and several persons therein. Me thinks that it is more than meet that every City and Corporation, if not every Town and Village throughout the Land, should have an Artillery Garden: and that the great populous Cities, especially LONDON, should have as many Artillery Gardens, as it hath Wards: and that public allowances should be afforded to such as willingly offer themselves to these Military exercises. I have heard of liberal legacies and bountiful donations given for making Cawsies, mending Highways, building Bridges, and other such like works, but little or nothing for purchasing and maintaining Artillery Gardens, and the Warlike exercises appertaining thereto. I cannot therefore much wonder that there are no more such Companies as yours is, and no more of your Company. §. 20. Of applying all to the present Artillery Gentlemen. But because every rare thing is precious, I rejoice that you are of those, who, by how much the more rare they Quia omne rarum pretiosum, gaudeo te de illis esse, qui quanto rariores, tanto apparebunt gloriosiores. Bern. Ep 1. ad Rob. nep suum. are, by so much the more glorious they appear to be. By you it must be effected, if it be effected, that the ancient English name and Renown for Martial discipline be preserved (if not repaired also) and propagated to posterity. Be not therefore now slack in prosecuting that which you have so well begun. Be diligent to keep your training days, and to exercise your arms, that such as by much practice are well experienced, may be precedents and patterns to others: and those others by like constant practice may attain to answerable experience. Let no discouragements dismay you. The less encouragement you have from others, the greater is your praise, that so willingly take such pains at your own cost, to make yourselves serviceable for the defence, security, and safety of the Land and Kingdom where you live. In you my Text is in our days and Land verified; for of you it may be truly said, THEY were MEN of WAR. FINIS. Since England's Deliverances (noted in The Church's Conquest, §. 93.) were printed, I found a remarkable one omitted, which I had rather should be here set out of place, than not set down at all. Mr. Camden thus relates it. Out of the smothered fire of the rebellion in the North, there broke forth as it were out of the embers, a new flame, at Naworth in Cumberland near the wall of Severus, called Picts Wall: kindled by Leonard Dacres second son to William Lord Dacres of Gillesland. This Leonard Dacres (when the Lord Dacres his Nephew by his elder brother died) stomached much that so goodly an inheritance was come by law to his Nieces (whom the Duke of Norfolk their father in law had betrothed to his sons) and commenced suit against them: which, when it proceeded not according to his desire, he fell to plotting and practising with the Rebels. But when they had taken up the banners of Rebellion sooner than he thought, and were proclaimed Enemies to their Country, whiles he was at Court, he was admitted to salute the Queen, tendering her his best service against the Rebels, and in that respect was sent home again. By the way (as was found afterwards) he imparted counsels with them by Messengers that went between him and them: and encouraged them, promising great matters from the Ambassadors of foreign Princes: and amongst other things, that he (having levied men in the Queen's name) would make away the Lord Scroop Warden of the West March, and the Bishop of Carleole: which when he could not effect, he sent letters of Commendations after the Earls that were flying to the Scots, seized upon the Castle of Greistoke and other houses belonging to the Dacres, fortified the Castle of Naworth as his own inheritance, and under colour of defending his own and resisting the Rebels, gathered together 3000 of the Rank-riders of the borders, and some others which were most devoted to the Dacres, which in that tract was a name of great reputation. Against these marcheth the Lord Hunsdon with the old garrison soldiers of Berwick. The Rebels not trusting to their strong holds, march forth to encounter him: and a three cornered battle flanked on every side with horsemen, receive him at the little river Gelt. The fight was maintained on both sides very sharply: and Leonard (though he were crookbacked) omitted nothing that could be required in a most valiant Leader: but after very many of his men were slain, he left the victory (though with small joy) to the Lord Hunsdon, and withdrew himself into Scotland hard by: from whence shortly after he crossed the Seas into the Low Countries, and died a poor man at Louvain: so as it seemeth his father was not much deceived, who upon his deathbed, prayed God to send him much sorrow for his disobedience. After the forementioned defeat a letter (26. Febr. 1569.) was drawn and presented by the Secretary of State unto her Majesty to sign: which was a letter of thankes to the Lord Hunsdon for his good service in that overthrow: it being the very first act (as that letter intimates) that ever was executed by fight in field in her time against any rebels. With that letter, which she sent but did not sign, she wrote of herself and with her own hand on the same leaf this ensuing letter, which by the help of a Gentleman my friend and neighbour, I came to sight of. And, because it is worthy of all memory, pertinent to the forementioned story, full of encouragement to faithful Subjects and valiant Soldiers, and for the honour of that noble Family so nearly all●ed to her, and since so honoured by his Majesty, I have made bold to publish it word for word, not altering one syllable or letter therein, nor the manner of expressing or placing her name. Your loving kinneswoman Elizabeth R I Doubt much my Harrie whither that the victory given me more joyed me or that you were by God appointed the instrument of my glory and I assure you for my country's good the first might suffice but for my heart's contentation the second more pleased me It likes me not a little that with a good testimony of your faith there is seen a stout courage of your mind that more trusted to the goodness of your quarrel than to the weakness of your number Well I can say no more beatus est ille servus quem cum Dominus venerit inveniet faciendo sua mandata And that you may not think that you have done nothing for your profit though you have done much for your honour I intent to make this jorny somewhat to increase your livelode that you may not say to yourself perditur quod factum est ingratae. AN ALPHABETICAL Index of the special Points noted in The Church's Conquest, The Extent of God's Providence, and The Dignity of Chivalry. A Aron. What it signifies. 249 Accessaries punishment. 292 Advantages basely taken by malicious. 197 Altars. Their use. 313 AMALEK. Amalek, Whence he came. 182 Amaleks' malice against Israel. 183 Amaleks' inhumanity. 195 Arms to be exercised. 429 ARTILLERY. Artillery men encouraged. 418 Artillery Gardens. 429 Artillery Gardens benefits. 430 Artillery exercises too much neglected. 428, 431 Articles six in Henry 8. days. 391 Arrows and bows of much use. 430 ASSAULTS. Assaults against the Church. 192 Gods glory set out by such Assaults. 193 Assaults prove good to the Church. 194 Assist one another in extraordinary prayer. 252 B BAnner. Use of Banners. 313, 314 BLOOD. Blood in war may be shed. 292 Blood which David shed. Why it kept him from building the Temple. 294 Rules about shedding Blood. 295 Burden of one another to be borne. 282 See Weak. Bows and arrows of much use. 430 C CHance. See Fortune. Christ's intercession ground of encouragement. 244 CHURCH. Church's assaults. See Assaults. Church why suffered to be over thrown by enemies. 269, 346 Churches quarrels undertaken by God. 337 Consider others weakness. 275 Contentedness. 389 Continuance in prayer. 263 See Prayer. Courage against spiritual enemies. 424 D DEfence sufficient aught to be in a land. 208 Defensive war. 215 Deliverances public to be publicly praised. 325 Deliverances to be ascribed to God. 327 Deliverances of Q. Elizabeth. 353 Deliverances of King James. 359 Desolations of war. 339, 345 Despise not mean things. 382 Devil. See Satan. Devotion inward to be manifested by outward gesture. 233 Downfall of Papists in Blackfriars. 393 E ELizabeth, England's Q. deliverances. 353 Her letter to Lord Hunsdon. 434 ENEMIES. Enemies to be kept out. 106 Enemies why suffered to prevail over the Church. 269 Enemies in what cases they may be tortured. 296 Enemy's destruction a glory to God. 309 Enemy's judgement comfort to Saints. 310 Enemies spiritual with courage resist. 424 Enmity betwixt godly and wicked. 186, 187 England's troubles. 361 Evils of War. 342, &c Expedition needful. 235, 236 F FAITH. FAith strengthened by God's former works. 241 Faith makes prayer powerful. 258 Faith the means to receive blessing from God. 259 Faith impeacheth not God's power. 260 Directions to pray in saith. 261 Faith supported by God's properties. 261 Faint in prayer the best may. 265 Fainting in prayer prejudicial. 266 Fear not man. 382 FORTUNE. Fortune a fiction. 379 Fortune robs God of his glory. 380 Fortune a secret providence. 381 G General's have the honour of good success in war. 287 Generals need many virtues. 288 Generals of old, Kings. 415 GESTURE. Gestures of prayer many. 222 Gesture to manifest inward devotion. 233 Gestures of prayer have many benefits. 234 Gestures of prayer how ordered. 235 GOD. God to be praised for enemy's destruction. 309 God avengeth. 309 Gods vengeance extends to man's ruin. 310 Gods vengeance in every place. 312 Gods help to be sought in time. 235 Gods former works strengthen saith. 240 Gods ten names. 317 Gods properties a prop to faith. 261 Gods properties in destroying enemies. 309 God to be praised for deliverances. 327 God sweareth vengeance. 333 God how made implacable. 338 God to be eyed in all affairs. 386 Gods will to be submitted unto. 387 GOVERNORS'. Governors to protect their people. 203 Governors dignity for people's good. 204 Governors to seek help of God in public need. 253 Governors to be acquainted with God's former dealings. 308 Governors to be obeyed. 245 Governors care of public piety. 323 Gun-powder-treason. 306, 360 H HAtred. See Malice. Help to be sought in time. 235 Hill a fit place for prayer. 226 History. See Record. Honour double to soldiers. 416 Honourable is the profession of war. 414 Honourable titles from war. 416 Hope to such as overcome. 270 Hur. What it signifieth. 251 I IAmes King of England's deliverances. 359 JEHOVAH. The mysteries of this title. 315 implacableness of man makes God implacable. 338 Inhumanity of Amalek. 195 Intelligences useful. 207 Intercession of Christ ground of encouragement. 244 joshua, why so called. 200 Israel. What it signifieth. 191 judgement. See Vengeance. judgements to be remembered. 304 judgements when to be accounted vengeance on sinners. 400 K KIll. See Blood. King james his deliverances. 359 King of England's troubles. 361 Kneeling in prayer. 223 L LIfe of Subjects to be hazarded on command. 247, 248 Luck. See Fortune. M MAgistrates. See Governors. Maintenance due to men of war. 417, 432 Malice of Amalek. 183 Malice hardly satisfied. 185 Malice of an increasing nature. 186 Malice of others must make us wary. 187 Malices end. 189 Malice takes all base advantages. 197 Malice provokes to do wrong. 188 Man not to be feared. 383 Mean things not to be despised. 382 MEANS. Means approved to be used 219 Means have respect to Gods will. 220 Means tie not God. 220 Means how abused, or well used. 221 Means and prayer. 230 Memorials of mercies. 326 Memorials of God's judgements. 301 Ministers to seek help of God in public need. 253 Mis-judge not such as are vanquished. 271 Moses, why so called. 200 Moses rod. 226 N News if false causeth ill consequences. 239 Notice to be taken of that for which we pray. 238 O OBedience to be yeolded to Governors. 245 Obedience in going to war. 247 Observation of God's former dealings. 308 Offensive war. 215 Causes thereof. 215 Offensive war how unprosperous. 291 Oath of God. 333 P PApists Down-fall in Black Friars. 393 PEACE. Peace. The benefits and excellency of it. 367, &c Peace no infallible note of Church. 194 In Peace prepare for war. 413 425 Perseverance in prayer. 263, &c Places fit for prayer every where. 237 Piety public to be ordered by Governors. 323 Power of faithful prayer. 258 Praise for enemy's destruction. 310 Praise public for public deliverances. 325 PRAYER. Prayers gestures many. 222 Prayer to be added to other means. 230 Prayer for success in war to be made by such as tarry at home. 232 Prayer manifested by gesture. 233 Prayer to be made in time. 235 Prayer in any place. 237 Prayer to be made for that whereof we take good notice. 238 Prayers of others much encourage. 243 Prayers of others to be craved. 243 Prayer requires assistance. 252 Prayer promised to be performed. 254 Prayer in faith powerful. 258 Prayer how in saith. 261 Prayer continued powerful. 263 Prayer when to be continued. 264 Prayer of faint spirits. 265 Prayers faint prejudicial. 266 Prepare for war in peace. 413 425 Preparation to great exploits. 205 PRINCES. See Governors. Printing when invented. 304 Professors of truth why hated. 188 Promises of prayer to be performed. 254 PROVIDENCE of God. Providence extends itself to the least creatures. 374 and to the least things. 376 Providences extent. 377 Grounds thereof. 378 Providence on things below. 381 Public piety to be ordered by Governors. 323 Public praise for public deliverances. 325 Q Quarrels of Church undertaken by God. 337 Queen Elizabeth's deliverances. 353, &c R REcreations warlike. 429 430 RECORD. Record things. 303, 307 Records caused by God. 301 Records divine by man's ministry. 302 Records of matters of moment. 303 Records public to be safely kept. 303 Remember Gods unalterable resolution. 332 Rehearse to others matters of moment. 305 Resist spiritual enemies. 424 Revenge is Gods. 309 Righteousness makes valorous. 422 Rod of Moses. 226 Ruin by war. 311, 339, 342, etc. S SAints may faint in prayer. 265 Satan's power in natural men. 186 Satan to be resisted. 425 Seek help of God in time. 235 SOLDIERS. Soldier's hazard lives. 248 Soldiers may shed blood. 294 Soldiers encouragement. 217 Soldiers trainings. 428, &c See Artillery. Soldiers many in Israel. 427 Soldiers profession honourable. 414 Soldiers double honour. 416 Soldiers must be valorous. 420 Soldiers timorousness dangerous. 421 Spirits united helpful. 283 Standing at prayer. 224 Stratagems in war lawful. 198 Success in war of Generals. 287 Successful war. 289 Support one another. 276, 284 Swearing attributed to God. 333 T Timorous soldiers dangerous. 421 Timorousness from wickedness. 423 Tortured when enemies may be. 296 Training of soldiers. 428, &c Treasons against. Q. Elizabeth. 354, &c Treasons against K. James. 359 Treason of gunpowder. 306, 360 V VAlour requisite for soldiers. 420 Valour from righteousness. 422 Vanquished have hope. 270 VENGEANCE. See judgement. Vengeance is Gods. 309 Vengeance of God to man's ruin. 310 Vengeance of God in every place. 312 Vengeance sworn by God. 333 Vengeance long continued. 340 Victory attributed to Generals. 287 Violence with violence opposed. 218 Union of spirits helpful. 283 W War. Undue beginning thereof. 188 War, how justly begun. 190 Wars issue when it's unjustly begun. 190 Wars stratagems. 198 War lawful. Many arguments to prove it. Objections answered. 209 &c 347 War with Christians may be made. 213 Wars necessity and benefit. 214 Wars, what are just. 214 War defensive. 215 War offensive. Causes thereof. 215 War limited with cautions. 216 War to be undertaken on command. 247 War wavering. 268, 346 War well waged successful. 289 Wars just to be undertaken. 290 War first begun may prove worst. 291 In War blood may be shed. 292 Wars ruins and other evils. 339, 342, &c In War better part oft put to worst. 346 War the sorest judgement. 348 War not to be delighted in. 350 War to be avoided by Christians. 350 War to be waged with circumspection. 351 War to be kept out of a land. 352 For War who fit, or unfit. 419, 420 For War prepare in peace. 425 From War titles of honour. 416 Men of War. See Soldiers. Warlike men's property. 411 Who of old men of War. 415 To men of War what requisite. 416 Warlike recreations. 429, 430 Weakness of others to be considered. 275 Weakness of others to be supported. 275 Weakness of man gaineth dispensation in divine matters. 280 Weak much succoured by others supportance. 284 Wickedness makes timorous. 423 Wickliff. 391 Will of men to be submitted to Gods. 387 Works of God formerly done strengthen faith. 240 Works of God formerly done to be observed. 241 Wonders by Moses rod. 227 Writing a great benefit. 297 Wyles to be wisely avoided. 199 FINIS.