Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the plague. II. Dearths death. III. The Churches conquest over the sword. By William Gouge Doctor in Divinity, and preacher of Gods Word in Black-Friers, London.

GODS THREE ARROWES : PLAGVE , FAMINE , SWORD ,

In three Treatises . I. A Plaister for the Plague . II. Dearths Death . III. The Churches Conquest over the Sword .

By WILLIAM GOVGE Doctor in Divinity , and Preacher of GODS Word in Black-Friers , LONDON .

EZEK. VI. XI . Alas , for all the evill 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 Signe of the Bible , at the great North doore of Pauls . 1631.

TO THE RIGHT HONOVRABLE , SIR THOMAS COVENTRY , Knight , Lord COVENTRY , Baron of Alesborough , Lord Keeper of the Great Seale of ENGLAND . Right Honourable ,

EVen he that joyned his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vox honorem exhibentis , & omnia bono precantis . Abrek his joyfull applause with the joyfull acclamations of many when your Lordship Gen 41. 43. was first advanced to your honourable place , doth now see further cause to adde this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vox congratulantis & collandantis Deum . Rev. 19. 6. & in psal. saepissimè . Halelu-jah , his congratulation , praising God for your continuance , as in your place , so in your approved Integrity , which hath beene 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 appeares more solid and resplendent . For , your kind of judicature , according to the nature of your place , and your owne purpose , is not onely ( to use Aug. ad Marcel . Epist. 158. Saint Augustines phrase ) Iudicis mollire sententiam , & mitiùs vindicare quàm leges , but it is like that which a Zac 8. 16. Prophet calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iudgement of peace : which Hier. Comment lib. 2. in Zac. cap. 8. Saint Hierom thus expounds , Hoc est judicium pacis ut propositum Iudex habeat pacificare discordes . 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 Salomon in visione per somnium hoc à Deo postulavit , ut accepta sapientia justè populum judicaret . Ibid. Salomon in a dreame 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 your selfe may seeme flattery to others , and flattery neither sorts with your disposition , nor becomes my profession , give mee leave in mine high esteeme of your Honour , and humble expression of mine affection , to publish my poore paines under your honourable name : wishing I were able , besides my observance to your Lordship , in my zeale to Gods Church , Gemmas offerre . But with Origen , Quia haec supra me sunt , pilas caprarum habere merear , &c. For , whatsoever my weakenesses bee , 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 Warre too ? For , though by the Prudence & Providence of our royall Soveraigne , Sonne and Heire of the great Peace-maker , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 warre be kept out of our land : yet in other parts of Christendome , it , and the restrage like over-flowing flouds , to the ruine of many States and of true Religion . The Lion hath roared , who will not feare ? The Lord God hath spoken , who can but prophesie ? Yet are these Treatises neither to terrifie for what is past , nor to prophesie of what is yet to come ; but rather to heale the wounds that have beene made by the fore-intimated arrowes , and to direct us how to keepe the Lord from further shooting out the like . It is the part of us Ministers of Gods 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 Canaans language stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gods and children of the Psal. 82. 6. most high ) have the power to cause divine directions to bee put in execution . Thus therefore doth an ancient Father paraphrase on that text , bringing in God himselfe thus speaking to Magistrates , I have given you mine own honour , and dignity , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iustin . Mart. Quest. & Resp. ad Orthodox . q 142. and title , Therefore judge the people as if I my selfe judged it . To whom now may those seasonable Treatises which do ( as it were with the finger ) point at Gods 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 poore people , wounded as aforesaid , and for sheltring them from those arrowes . Of the Treatises thus commended to your honourable Patronage , gracious acceptance is in all humility craved by him that professeth himselfe to be .

At your Honours command , WILLIAM GOVGE .

TO THE RIGHT HONOVRABLE , RIGHT Worshipfull , and other my Beloved Parishioners , Inhabitants of Black-Fryers LONDON , all Happinesse . Right Honourable , Right Worshipfull , 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 gratefull 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 Domesticall Daties .

3 A Guide to go to God .

4 Gods three Arrowes .

the fourth time give publike testimony thereof by presenting to you in speciall that which is made publike to all . The neglect of you , objected against me , is , my seldome preaching among you this last yeare . This ancient , undeniable aphorisme , Vltra posse non est esse : ncc velit quidem . A man can do no more then he can , giveth a just answer thereto . Great hath beene the weakenesse 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 Nov. the other in Febr. following . ( Of Gods goodnes in my recoveries I shall have fit occasion to speake on The Saints Sacrifice , shortly to be tendred 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 weakenesse of Ministers bodies the Churches commodities may be intercepted , concludeth that Ministers in such cases are not to be blamed . But howsoever my weakenesse 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 idlenesse . 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 lasinesse is to be shunned . Worthy therefore of all to be imitated is he , who made that use of freedome from publique affaires , as he set himselfe more close to his private studies , and thereupon was wont to say that , He was never lesse at leisure then when he was most at leisure : Answerably ( according to the abilitie which God gave me ) I endeavoured to spend that cessation which I had from publike imployments , in my priuate studies , so as some fruit thereof might redound to you and others . By this my true and just apology , I hope the fore-mentioned seeming neglect of you , appeares to be but seeming , Concerning the subject matter of my private paines now made publike , though I had by me sundry treatises heretofore preached in your eares , which might with more ease have beene laid againe before your eyes : yet the manifestation of Gods displeasure against us and other parts of the Christian world , by shooting out his three 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 malas sagittas . Ezek. 5. 16 Metonymia effecti . evill arrowes ( so called in regard of their evill effects ) Plague , Famine , Sword , hath drawne my thoughts to meditate thereon , and to publish what in mine ordinary course of Ministry I have not had occasion to preach . Indeed on speciall occasions I have out of the pulpet 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 thorowout the whole world governed and disposed : especially the affaires of his Church : on which sometimes the light of his favour brightly shineth : other-times haile-stones of indignation are showred downe . 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 Iudgements . Now are the times wherein clouds of Gods anger have obscured the bright skie 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 fore-said three arrowes , as there is . We have felt the bitternesse of the plague within these six yeares more then in many hundred yeares before in this land : which arrow is now againe shot against us : and how farre the venime thereof ( for it is a venimous arrow ) may infect , who knowes ? Both the Palatinates , Bohemia , Moravia , Silesia , Hungaria , and almost all Germany : The generall History of France hath a catalogue of 99 townes and places of Ostage for them of the religion , reduced in these late warres . Rochel , Montauban , Monpellier , Nesmes , and other townes , cities , and countries in France : Bredaw in the Low Countries , and many other places in Christendome , have felt the deepe wound of warre , whereby Idolatry hath thrust out Piety , Superstition is set in the roome of Religion , Vsurpers have entred upon the rites of the true Lords and Inheritours , the bloud of many millions hath beeneshed , more have beeneexiled , and all things turn'd upside downe . 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 seeme to be more mild . How much more justly may we take up that complaint against the Popish Clergy , Iesuites , Monks , Priests , Friers , and the rest of that rabble ? As for Famine , it begins to invade all Christendome : so as one country cannot be helpfull to another , as they have been in former times . Corne hath not been so deare among us , as now it is , in any living mans 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 Plaisters to be made for the Plague , Provision to be procured against Dearth , and Protection provided against the Sword ? Such are the evils of these Arrowes , as to determine which of them is the least evill , is not easie . I am sure , that the least of them is so evill , as there is just cause to use all the meanes that possibly we can to prevent or remove it . To these purposes tend the Treatises here tendred to you . In them ye shall find ( beside sundry other usefull points ) the extremities of , and remedies for Plaister for the Plague §. 70 , 71 , 50 , 64 , &c. Plague , Dearths Death , §. 4 , 5 , 6 , &c. Famine , and Churches 6 quest , §. 83 , 85 9 , 10 , &c. Dignity of Chivalry , §. 15 , 10 , &c. 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 alwaies mindfull of you , and humbly and heartily desireth the helpe 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

Black-Fryers , LONDON , 11. Apr. 1631. Your faithfull Minister , WILLIAM GOVGE .

Errata .

In the Epistle Dedicatory in margine pag. 1. lin. 3 , for bono reade 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 adde in the end of l. 28 imply as much . p. 335. l. 9. he makes . P. 366. l. 33. so deepe 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 Principall Points handled in The Plaister for the Plague , on Numb . 16. Vers. 44 , 45 , &c. §. 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 sinne . 5 §. 4. Of the sinnes that cause judgement . 6 §. 5. Of the courses to be taken when sinne is found out . 8 §. 6. Of the cases wherein we must seeke to slake Gods wrath . 9 §. 7. Of putting away sinne for removing judgements . 9 §. 8. Of Gods foretelling judgements . 11 §. 9. Of Gods making knowne 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 publike judgements . 18 §. 14. Of the sundry wayes of exempting Saints from judgements . 19 §. 15. Of Gods care of Saints mixed with the wicked . 20 §. 16. Of believers dying of the plague . 21 §. 17. Of avoiding communion with the wicked for avoiding their judgements . 23 §. 18. Of flying in time of plague . 24 §. 19. Of leaving multitudes in evill . 25 §. 20. Of the stay of judgement by reason of the godly mixed with the wicked . 26 §. 21. Of Gods revenging therebellious . 28 § . 22. Of the utter destruction which stubbornenesse brings to men . 29 §. 23. Of sudden judgements . 30 §. 24. Of the exposition and observations of the last part of the 45. Verse . 32 §. 25. Of the sense and notes of the former part of Verse . 46. 34 §. 26. Of respect to ones calling . 40 §. 27. Of using warrantable meanes to pacifie Gods wrath . 41 §. 28. Of sacrificing humane bloud to pacifie God . 42 §. 29. Of popish toyes to pacifie God . 44 §. 30. Of performing things warrantable with due circumstances . 45 §. 31. Of shewing mercy to such as wrong us . 47 §. 32. Of speedy pacifying Gods wrath . 49 §. 33. Of attonement with God after his wrath hath beene kindled . 53 §. 34. Of Gods peculiar love to man . 54 §. 35. Of their desperate condition who reject reconciliation . 55 §. 36. Of the penitents comfort in reconciliation . 56 §. 37. Of the resemblance betwixt prayer and incense . 56 §. 38. Of incense typifying Christ . 59 §. 39. Of the vertue of Christs intercession to appease God . 61 Of the vanity of meere creatures intercession . 62 §. 40. Of the scope of the last clause of the 46. Verse . 65 §. 41. Of the sense of these words wrath is gone out from the Lord . 66 §. 42. Of anger attributed to God . 67 §. 43. Of the lawfulnesse of anger . 69 §. 44. Of the matter of mourning which the provocation of Gods wrath gives . 72 §. 45. Of the sinnes which most provoke Gods wrath . 74 §. 46. Of the causes of Gods wrath among us . 79 §. 47. Of the kind of plague here meant . 82 §. 48. Of a plague as an effect of Gods wrath . 85 §. 49. Of afflictions as effects of wrath or love . 86 §. 50. Of the duties to be done when a plague is begun . 88 §. 51. Of the terrour of the beginning of Gods judgements . 89 § . 52. Of the meaning and method of the 47. Verse . 91 §. 53. Of obedience to Governours directions . 93 §. 54. Of ordering obedience to circumstances aright . 94 §. 55. Of the danger of scanty obedience . 96 §. 56. Of due respect to every branch of that which is given us in charge . 97 §. 57. Of speed in relieving the distressed . 98 §. 58. Of the danger of delaying succour . 99 §. 59. Of speedy succour . 99 §. 60. Of the boldnesse in danger which a good warrant giveth . 100 §. 61. Of publike persons forbearing to visit particular persons infected with contagious diseases . 103 §. 62. Of substituting others in ones place in time of danger . 103 §. 63. Of observing Gods judgements . 104 §. 64. Of the sense and scope of the 48. Verse . 106 §. 65. Of using meanes to preserve the living . 107 §. 66. Of using meanes in desperate cases . 109 §. 67. Of the efficacy of right meanes . 110 §. 68. Of Gods power over plagues . 112 §. 69. Of the meaning of the 49. Verse . 113 §. 70. Of a plagues devouring . 116 §. 71. Of the terrour of a plague . 119 §. 72. Of the many meanes that God hath to destroy men . 120 §. 73. Of the bloud of others which principals bring upon themselves . 121

A PLAISTER FOR THE PLAGVE .

§. 1. Of the Resolution of the whole Historie . NVMB. CHAP. 16. VER. 44 , 45 , 46 , 47 , 48 , 49.

IN this history we have A Plaister for the Plague , such a plaister as hath its probatum est . For this plaister being applied to the plague , the plague was stayed , Verse 48. Verse 44. And the Lord spake unto Moses , saying .

The parts are 1. The Cause of the Plague . 2. The Cure of the Plague .

The cause is procuring . i nflicting .

The procuring cause is pointed out by this copulative particle AND , which pointeth at the sinne of the people , set out in the 42 , & 43. Verses .

The inflicting cause was the Lord . For he saith , I will consume , &c. And of him Moses saith , wrath is gone out from the Lord .

For Cure of this Plague , there is 1. A prediction of it , spake . 2. A prescription for it .

In the prediction is expressed , 1. The Minister to whom it was foretold , unto Moses . 2. The Matter that was foretold .

Verse 45. Get you up from among this congregation , In setting out the Matter , there is 1. An Admonition premised . 2. A Resolution intended .

In the Admonition are 1. The Persons Who. You. From whom . From among this congregation . 2. The Point . Get up .

that I may consume them as in a moment . The Resolution is of a judgement 1. Intended , that I may , &c. 2. Aggravated by the Sorenesse Consume them Suddennesse , as in a moment .

In the Prescription there is 1. A Remedy . 2. The Efficacie thereof , Verse 48.

The Remedy is set out by Patterne . Precept .

And they fell upon their faces . In the Patterne we have

1. The Persons . They. 2. Their practice . Fell upon their faces .

The Precept is 1. Propounded . 2. Proved to be necessary .

Verse 46. And Moses said unto Aaron . In propounding the Precept we may observe 1. The Persons Charging , Moses said Charged , Vnto Aaron . 2. The Prescript . This declares 1. Take a censer and put fire therein , from off the altar , and put on incense : The Meanes to be used . 2. The Matter to be effected .

The Meanes are Instrumentall . Principall .

The instrumentall meanes are Censer , Fire .

The fire is amplified by the place whence it was to be taken , from off the Altar .

The principall meanes was Incense . Put on Incense .

The Matter to be effected is Expressed . Amplified .

And go quickly to the congregation , and make an attonement for them . The Expression is this , Make an attonement .

The Amplification sets out 1. The persons for whom , the congregation . 2. The Manner , or time , Quickly .

For there is wrath gone out from the Lord , the Plague is begun . The Proofe of the necessity of that which is thus prescribed , is taken from the instant judgement , which is 1. Indefinitely intimated . 2. Determinately expressed , Verse 49.

Two things are indefinitely intimated . 1. The Cause of the judgement . 2. The Kinde of the judgement .

The Cause is wrath : aggravated by the Author of it . There is wrath gone out from the Lord .

The Kinde is a Plague : Evidenced by the beginning of it , The Plague is begun .

Verse 47. And Aaron took as Moses commanded , and ran into the midst of the congregation , and behold the Plague was begun among the people , and he put on incense and made an attonement for the people . To demonstrate the Efficacy of the foresaid Remedy , it is further related , 1. How it was used . 2. How , in the use of it , it proved .

The Manner of using it , is 1. Generally propounded , And Aaron tooke as Moses commanded . 2. Particularly exemplified .

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

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

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

§. 2. Of the exposition and observations of NVMB. 16. 44. NVMB. 16. 44. And the Lord spake 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 Sinne of the people is laid downe . For after that the Lord had manifested his fierce wrath against Korah , Dathan , and Abiram , with those that tooke part with them , by causing the earth to swallow up some of them alive , and by sending forth a fire to consume other of them , the people that saw these fearefull spectacles of Gods vengeance , were so farre from feare and trembling , as most audaciously , and presumptuously they murmured and gathered themselves together against Moses and Aaron , as the other , who were before destroyed , had done . Hereby the Lord was provoked to adde , to the former judgements , the Plague here noted in my text . So as they added sinne to sinne : and the Lord added Sequentium accessione ad majorem se contemptum , peccatum extollit . Chrys. Hom. 22. ad Pop. judgement to judgement . For their sinne therefore the Lord plagued them . For by the multiplication of sinne , they grew into a greater contempt then before .

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

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

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

Three especiall observations are here most remarkeable .

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

§. 3. Of judgements as consequents of sinne .

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

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

Answ. 1. Surely Iob was not free from all sinne : l 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 seazed on man , he was free from all judgement : and as free shall he be , when againe he shal be without sinne . Therefore Saints in their afflictions have confessed their sinnes , for which they knew they were deservedly and justly humbled .

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

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

§. 4. Of the sinnes that cause judgement .

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

If the judgements be publicke , it wil be use-full in our search to proceed after this manner .

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

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

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

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

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

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

2. SInnes the cause of judgement being by such searching found out , we may not suffer them to remaine , and continue to enflame Gods wrath : but as we desire to have that fire goe out , so we must pull away this fuell . So long as How Gods wrath may be slaked . fire hath fuell to worke on , it will not go out : but rather be more and more hot . Now fuell is pulled away from Gods wrath , 1. When the soule is prickt , and pierced with sinne : when godly sorrow is wrought in the heart : a a 2 Cor. 7. 9. such a sorrow as was wrought in the Corinthians . 2. When upon that touch of heart , true confession of sinne is made to God . b b 1 Ioh 1. 9. If we confesse our sinnes , God is faithfull to forgive us our sinnes . c c 2 Sam 12. 13. Nathan on this ground pronounced pardon to David . 3. When upon such confession the mind is otherwise disposed then it was before : loathing the sinnes which before it loved : as d d Luk. 7. 38. she that made a towell of her haire , which had before beene laid out to proclaime her lust . 4. When that loathing works a true and resolved purpose never to returne to those sinnes againe . As he that said , e e Psal. 39. 1. I will take heed unto my wayes . 5. When this purpose for the more sure performing of it , is ratified by solemne promise , vow and covenant . Hereof we have a worthy patterne of the Iewes in f f Neh. 9. 38. Nehemiahs time . 6. When faithfull endeavour is answerable to such purposes , promises , vowes and covenants : as he that said , g g Psal. 56. 12. Thy vowes are upon me , O Lord . As the bond of a Creditor to whom a man that meanes honestly is bound , so lies on the debter , that he is not quiet till it be discharged , so was the vow which he had made to God , upon him . 7. When above all , remission and reconciliation is heartily sought of God , and stedfastly believed . This is principally intended by the attonement hereafter to be spoken of .

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

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

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

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

§. 8. Of Gods foretelling judgements .

II. * * See §. 2. GOD foretels what he intends against sinners . This he did by a a Gen 6 14. preparing an arke before the floud came : by b b — 19. 1. sending Lot into Sodom before it was consumed : by c c Exo. 5. 1. sending Moses and Aaron to Pharaoh before his land was plagued : and by d 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 e Ier. 26 18 , 19. Hezekiah and his people ; and f f Ion. 3 5. Captivitas Iudae orum praedicitur ventura , ut eum vencrit non casu accidisse videa tur , scd irá Dei. Hieron Comment in Ioel 1. Gods patience . the King of Niniveh with his people , were wrought upon by this meanes , and judgement prevented : or els to make men the more inexcusable , and to justifie Gods severity against men ; and to give evidence that the judgements which fall on men come not by chance , but from God .

1. Hereby have we evidence of Gods long-suffering . He thinks not of wrath till he be exceedingly provoked . Therefore he is said to be g g Ion. 4. 2. slow to anger . And when he is provoked to take vengeance , he threatens before he strikes . For h h Lam 3. 33. he doth not afflict willingly . He saies it , and sweares it , i 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 k Isa 28. 21. Extraneum factam suum , all enum opus suum ; Peregrinum est opus ab eo . Hieron in hunc locum . his strange worke , his strange act : a worke and act whereunto he is in a manner forced : which he would not do , if otherwise he could maintaine his honour . They therefore on whom judgement falleth , have cause to confesse unto God , and say , l l Dan 9 7. Hardnesse of mans heart . O Lord , righteousnesse belongeth unto thee , but unto us confusion of faces : for we have not hearkned , &c.

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

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

III. * * See §. 2. GOD reveales his mind to his Ministers . So he did to a a Gen. 6. 13. Noah , b b — 18. 17. Abraham , c c Exo. 3. 8. Moses , and other his Prophets . To omit other particulars , in this case it is thus indefinitely said , d 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 doe nothing , but he revealeth his secret to his servants the Prophets .

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

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

2. His Prudence , in ordaining so meane a meanes as will make triall of mans respect to God : whether he will give credence and yeeld obedience to Gods Word , because it is Gods Word , for the Lords sake , rather then for the messengers sake . For this are the Thessalonians 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 testifie our acknowledgement of Gods providence and prudence , in receiving , as from God Respect to be shewed to Gods Ministers as to God . that which by his ministers is delivered unto us . Thus shall we testisie such respect to God , as will make him to give evidence of his good respect to us .

§. 10. Of the grounds that Ministers now have to foretell judgements .

Ob. MInisters have not now such certaine knowledge of Gods minde , as of old the Prophets and Apostles had , to whom God did immediatly and infallibly make knowne his minde .

Answ. We have a more sure word , namely the holy Scriptures , 2 Pet. 1. 19. 2 Tim. 3. 16. which are given by inspiration of God . These shew what sinnes do most offend God , and what doe soonest pull downe vengeance from God , upon the committers of them . So as when Ministers see such sinnes impudently and impenitently committed , they may well inferre that God purposeth to send some judgement to such a people . To this purpose is it that the Apostle reckoneth up sundry sinnes that the Israelites committed in the wildernesse , and judgements that followed thereupon , that we should not sinne as 1 Cor. 10. 6. &c they did , and fall after the same ensample of unbeliefe or Heb. 4. 11. disobedience .

On this ground many Ministers well noting the sinnes of these times , did foretell that God would bring on this City , or a Plague , or some other judgement . And in the beginning of the yeare many did particularly foretell the Plague it selfe . Their threatning was little regarded ; little or no amendment followed thereupon : now therefore is the Plague among us .

* * A publique fast was proclaimed to bec kept weekly every wednesday while the Plague continued . Now that the Plague is begun , let us ( my brethren ) be admonished to repent : and as a fast is proclaimed , so let us keepe it after a right manner , 〈…〉 humiliation of soule , and contrition of spirit : renting our hearts , turning to the Lord : fasting from sinne as well as from food . Prepare to meet thy God O England . This beginning of the Plague is a reall demonstration of a greater Plague yet to come . If by more then ordinary humiliation and conversion Gods wrath be not pacified , this Plague is like to be greater then ever was before in our owne , or our fathers dayes ; even such an one as shall make this City empty : and make the eares of such as heare of it to tingle againe . The Lion hath roared , who will not feare ? The Lord God hath spoken , who can but Am. 3. 8. prophesie ?

§. 11. Of the meaning and doctrines of the first part of the 45. Verse of NVMB. 16. NVMB. 16. 45. Get you up from among this congregation , that I may consume them at once .

THE first clause here noted , is an admonition for avoiding the intended judgement . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 elevatus suit . In Hiphil clevavit se . Targum saepe per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 separavit . Hoc in loco 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 separate vos . The word translated Get you up , properly signifieth to lift up ones selfe . Yet the Iewes do interpret it oft times with a word that signifieth to separate ones selfe . It is said before ( Verse 42. ) that the Congregation was gathered against Moses and against Aaron . Hereupon it is likely that they were afraid , and with feare cast downe ( as we use to speake ) and in regard thereof the Lord thus said to them , lift up your selves , or get you up .

Though in the former verse he spake onely to Moses , yet here he useth the plurall number , Get YEE up , to shew that he had respect to Aarons safety also : yea and to the safety of all that were not of their conspiracy .

Further , because the multitude gathered together against them , he addeth , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the middest , or from among that assembly . The word translated c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 condixit , indixit . congregation , properly signifieth such an assembly as by appointment meeteth together . d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word , that signifieth the place or time appointed for assembling together , is derived from the same roote . It here implieth a multitude that among themselves appointed and conspired to do what they did .

The particle e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THIS hath its Emphasis . For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them .

The particle that joyneth the following clause to this , is a copulative , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 AND. It is thus word for word , Get you up from among this congregation , AND I will consume them : so as it implieth that God would not destroy the multitude that sinned , till they that sinned not with them were separated from them . Our English importeth as much by using a particle that intendeth the end of doing a thing , thus , THAT I may consume them . Others expound it with a causall particle thus , FOR I will consume them . All tends Genev. Engl. to the same .

The thing intended is set out by a g 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 h Gen. 2. 3. God ended , or finished , or perfected his worke . It is also used in the worse part , applied to judgement , or destruction , and signifieth an utter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 LXX 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . consummavit . finall destruction of all appointed to destruction : as where the Prophet said to Ioash , i i 2 King . 13. 19 Thou hadst smitten Syria , till thou hadst consumed it . So it is here used . This is thus threatned because by other judgements they had not bene bettered , but still continued in their obstinacy , as the former histories in this chapter evidently shew .

To aggravate this intended judgement the more , it is added , k 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 m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 una vice , uno ictu . Trem & Iun. at once : which is 1 Sam. 26. 8. as if he had more largely said , I will not make much adoe , nor belong about the matter , I will not strike many blowes , 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 . Iustice .

Mercy in seeking to preserve some . Iustice in resolving to destroy others The former is expressed in an admonition . The latter in a resolution .

The admonition intimates , 1. Gods mind : that he would not have them perish . 2. Mans endeavour .

Here is noted , 1. Their action : Get ye up 2. The company : From this Congregation .

The resolution expresseth 1. The Author of the judgement . 2. The Kinde of the judgement .

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

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

Seven principall Doctrines are here commended to our due consideration .

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

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

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

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

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

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

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

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

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

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

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

§. 16. Of beleevers dying of the Plague .

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

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

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

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

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

II. * * See §. 11. THey that would avoid the judgement that fals on the wicked must avoid communion with them . For this end did a a Gen. 6. 13. God cause an arke to be made for Noah and his family to go into from the old world , that so they might be preserved from the generall deluge : and b 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 c Ier. 50. 8. remoue out of the midst of Babylon , and d d — 51. 6. to deliver every man his soule : which advice is also given , in regard of spirituall Babylon , e 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 , shew their care to use what meanes they can for preventing mischiefe : which is a point of wisdome commended by the Holy Ghost , who giveth this note of a wise man , f f Pro. 22. 3. A prudent man foreseeth the evill , and hideth himselfe : but the simple passe on and are punished . This care of using meanes for safety , and in the use of meanes to depend on God for his blessing , is well pleasing to God . g 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 lawfull and warrantable means are the visible hand of Gods invisible providence . To reject or neglect meanes is to refuse to take God by the hand when he reacheth it out unto us , and to follow his visible direction .

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

§. 18. Of flying in time of Plague .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 19. Of leaving multitudes in evill .

III. * * See §. 11. MVltitudes conspiring in evill must be left . It was the commendation of those 7000 in Israel a a 1 King . 19 18 of whom God tooke especiall notice , that though all b b — 10. Israel worshipped Baal , yet they bowed not a knee to that idoll : yea though Eliah thought himselfe to beleft alone , yet would not he associate himselfe with the multitudes of Apostates . c c Ioh. 6 , 66. &c , Many of Christs Disciples went backe and walked no more with him . Whereupon Christ said to the twelve , will ye also go away ? But Peter in the name of the rest answered , Lord , to whom shall we goe ? Thou hast the words of eternall life . A worthy resolution . A like resolution was this . d 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 evill .

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

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

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

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

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

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

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

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

§. 21. Of Gods revenging the rebellious .

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

The Lord takes upon him to revenge , that he may order vengeance as he seeth just cause : either to aggravate or mitigate Lege Tertullianum . lib. 1. cont. Marcion Qui dixit Deum non ulcisci malos . it : to continue or to cease punishing : which questionlesse was the reason that moved David to say , g 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 thinke to escape seeing the every-where present , all-seeing , impartiall God undertaketh to punish him . h h Heb. 10. 30. Vengeance belongeth unto me , saith the Lord : where upon he inferreth , I will recompence . Feare therefore to provoke this avenger . Do not vainely hope to escape his revenge though thou persist in sinne .

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

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

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

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

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

§. 23. Of sudden judgements .

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

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

This affords matter of instruction and direction .

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

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

§. 24. Of the exposition and observations of the last part of the 45. Verse . NVMB. 16. 45. And they fell upon their faces .

A Remedy for the fore-mentioned calamity is here set out in the practice of Moses and Aaron . For this Relative THEY hath reference to them two especially . For these rebels a 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 b See more of these in the Churches Conquest on Exo. 17. 9 , 10. Moses was the supreme Governour and Prince over this people . Aaron was their chiefe Priest .

By falling upon their faces , is meant their humble and hearty prayer to God for this people . c 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 Tropicall speech is not without its emphasis . For it implieth , 1. A reverend respect to the Divine Majesty . For of old when men would testifie reverence to excellent persons , at sight of them they fell on their face , as d d Ruth 2. 10. Ruth before Booz , e e 1 Sam 25. 23. Abigail before Dauid . Thus did f f Gen. 17. 3. 17 Abraham testifie his reverence to the All-sufficient God . 2. An holy astonishment at , and admiration of surpassing excellency and glory . In which respect g g Ezek. 1. 29. Ezekiel fell on his face . 3. A feare , which at the apprehension of Gods terror , and our wretchednesse perplexeth the soule . So * * Dan. 8. 17. Daniel was afraid , and fell on his face . Luke 5. 8. 4. An humble mind in regard of ones selfe . This h h 1 Sam. 20. 41. David manifested when he fell on the ground before Ionathan . And i 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 downe on their faces worship God . 5. Shame and confusion of face for great provocations of Gods wrath . k k 1 Chr. 21. 16. This moved David , when he saw the fiercenesse of Gods wrath for his great sinne , to fall downe on his face before the Lord . 6. Earnest and ardent desire of obtaining what we pray for . In this respect l l Ios. 7. 6. Ioshua and all the Elders of Israel fell to the earth upon their faces , before the Arke of the Lord . 7. An agony whereinto one is cast thorow some inward trouble of soule , or some outward fearefull sight . In the former respect m m Mat. 26. 38 , 39. Christ fell on his face and prayed . In the latter respect n n Dan 10. 9. Daniel lay on his face as in a dead sleepe .

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

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

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

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

§. 25. Of the sense and notes of the former part of Verse 46. NVMB. 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 attonement for them .

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

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

Moses prescribes to Aaron , because 1. d 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 e Exo. 28. 1. Aaron was then made the High-Priest : so as f f — 30. 7. to use a censer , to take fire from off the altar , to put incense on the censer , to make an attonement , belonged to Aaron by vertue of his Priest hood .

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

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

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

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

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

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

This is stiled t t Exo. 25. 6. sweet incense , and that fitly , in a double respect . 1. Of the naturall savour . It was exceeding sweet . 2. Of the legall effect , which was to cause a sweet savour in Gods nostrils . u 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 legall types , externall , 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 Gods servants ; whereof * * § 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 celeriter . before . And that which Aaron doth , he must do with all speed , because the fire of Gods jealousie was already kindled .

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

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

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

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

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

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

In this prescript we have

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

I. In the matter is distinctly set downe 1. The Substance . To burne Incense . 2. The Circumstances . Which are two , 1. The Instrument , whereon to lay the incense : a Censer . 2. The Meanes , to burne the incense : which is 1. Generally expressed . Fire 2. Particularly limited . From off the altar .

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

In the former you may observe , 1. The Action to be done . Goe 2. The Time when . Quickly 3. The Persons to whom . To the Congregation .

In the latter you may againe observe , 1. The Duty to be done . Make an attonement . 2. The Persons for whom ▪ For them : namely for the Congregation before mentioned .

Six especiall points are here to be noted .

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

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

§. 26. Ofrespect to ones calling .

I. * * See § 25. MEn must do what they do by vertue of their calling . a 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 walke : and so ordaine I in all Churches , saith an Apostle . More particularly he applieth this to feverall functions thus , b b Rom. 12. 6 , 7 , 8. Having gifts differing , according to the grace that is given to us , whether prophesie , let us prophesie according to the proportion of faith : Or Ministry , let us wait on our Ministry , &c.

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

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

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

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

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

As for the generall point , that meanes used to pacifie God , must be such as are warranted : in two especiall respects it appeares to be most equall . 1. In regard of God who is to be pacified . 2. In regard of man who is to pacifie him .

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

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

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

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

§. 29. Of Popish toyes to pacifie God .

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

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

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

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

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

Gospellers failings in mate riall circumstances . I would to God there were no occasion among us given to feare the like doome . True it is that we have by the Divine providence more and better light then Papists have , whereby the vanity of their unwarrantable additions to Gods ordinances are discovered and abandoned , yet many offer up their incense without fetching fire from the Lords altar . For some that draw nigh unto God with their mouth , and honour him with their lips , have their heart farre from him . Sincerity of heart is the fire of the Lord , with which the incense of prayer must be offered up . Others in performing duties of piety so rest in that which they do , as they looke not at all to Christ , who is the Lords altar from whence alone such fire as is acceptable unto God , can be taken . Others so set their minds on mans lawes , and the penalty thereof , as God , his will , his honour , conscience to him is not at all respected . In these and other like cases doe men offer their incense with strange fire .

Direction for matter and manner to be fetcht from Gods Word . Eph. 5. 17. Rom. 12. 2. Isa. 8. 20. It behoveth us therefore diligently to search the Scriptures , thereby to understand what the will of the Lord is : and to prove what is good and acceptable unto him . Therein we may have sufficient warrant for matter and manner , for substance and circumstance . To the Law and to the testimony : if they speake not according to this word it is because there is no light in them , But what is done according to the warrant and prescript of it , may comfortably and confidently be done ; and that in assured expectation of Gods gracious acceptation , and bounteous remuneration .

On this ground we may expect a blessing on the duties that we now performe . For our extraordinary humbling of our selves with fasting and prayer is as warrantable for pacifying Gods anger , as incense under the Law . Let us from the Lords altar , his Sonne Iesus Christ , thorow faith in him take the fire of zeale , sincerity , and integrity , and therewith offer our incense ; of the efficacy hereof we shall have occasion afterwards to speake .

§. 31. Of shewing mercy to such as wrong us .

IIII. * * See §. 25. Of praying for enemies . See The whole armo of God on Eph. 6. 18. §. 51. DVties of mercy must be performed to such as wrong us . This did he , who tooke all occasions to do so himselfe , give us in expresse charge , a a Mat. 5. 44. Love your enemies , do good to them that hate you . The Law exemplifieth this generall in these particulars . b b Exod. 23. 4 , 5. If thou meet thine enemies oxe or his asse going astray , thou shalt surely bring it back to him againe . If thou see the asse of him that hatcth thee lying under his burden , thou shalt surely helpe him . If mercy must be shewed to the beasts of our enemies , how much more to their persons ? In this respect the Wiseman thus further adviseth , e e Pro. 25. 21. If thine enemy be hungry give him bread : and if he be thirsty give him water to drinke . In like manner , if they have pulled any judgement upon their owne pates , our endeavour must be to helpe them , to heale them .

1. Thus shall we shew our selves to be children of our Father which is in heaven . For he maketh his Sonne to shine on the evill and on the good , Mat. 5. 45.

Ad omnes faciamus bonum Christus non pro sanctis tantum passus est , sed pro peccatoribus , &c Aug. de Salutar . Dei . c. 46. 2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies , even Iesus Christ our Saviour , Phil. 2. 5.

3. Thus shall we give evidence of the holy Spirits abode in us . For the fruit of the Spirit is in all goodnesse , Eph. 5. 9.

4. Thus shall we Overcome evill with good : which is a Divine property : thus shall we mollifie their hardnesse , and bow their incensed mind to mildnes & kindnes , Rom. 12. 21.

Quando inimicis nostris praebemus beneficia , malitiam eorum bonitate nostra superamus , & mollimus duritiam , iratumque animam ad molliciem , & benevolentiam flectimus . Hier. Hedib . quaest , 1 5. And whereas corrupt nature is too too much addicted to revenge , by these meanes shall we leave our implacable enemies to Gods revenge , which the Wiseman thus expresseth , Thou shalt heape coals of fire upon his head , Pro. 25. 22

So farre therefore we ought to be from with-holding our hands from doing mercy , because he , to whom mercy is to be shewed , hath wronged us , as so much the rather to take that opportunity of doing good , that it may appeare we do good for goodnesse sake , without respect of persons , without any partiality . Woe were it to children of men if God did not do good to his enemies . If we could overcome our selves , we also should so do . They who are borne againe , whose corrupt nature is altered , will so do .

§. 32. Of speedy pacifying Gods wrath .

V. * * Sec § 25. GOds wrath is with all expedition to be pacified . a a Exo. 32. 11. So soone as Moses observed the wrath of the Lord to be kindled , while he was in the mount , before he came down to enquire after the cause thereof , he offered the sweet incense of humble & fervent prayer , to pacifie the same . When b b Ion. 3. 4. Ionah began to enter into Niniveh , and to threaten Gods vengeance , both King and people by fasting , prayer , and repentance prevented the judgement . They did not stay till the forty dayes respited were expired . The direction of an Heathen Monarch ( but guided by the Spirit of God ) is in this case very remarkable : it was this , c c Ezr. 7. 17. 21 , 23. Buy speedily Bullocks , Rammes , &c. Whatsoever Ezra shall require , let it be done speedily . For why should there be wrath against the realme ? d d Iob 1. 5. Iob was so speedy , as upon suspition that his children in their feasting together might have some way or other provoked Gods wrath , offered burnt offerings for an attonement : Thus did Iob every day .

Fiercenesse of Gods wrath . Gods wrath is as a fire . ( e e Psal 78. 21. Isa. 30. 30. Ier. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes , in magnum devencrant naufragium . De peccatoribus Chrys. Hom. 22. ad Pop. to fire in Scripture it is oft resembled ) Now a fire , the longer it is suffered to burne , the stronger and more violent it waxeth . When therefore a fire is kindled , will not wise men make all the speed that possibly they can to quench it ? The Prophets do thus set out the fiercenesse of this fire : f f Deut. 32. 22. A fire is kindled in the Lords anger , and shall burne unto the lowest hell , and shall consume the earth with her increase , and set on fire the foundations of the mountaines , &c. g g Nah. 1. 6. Who can stand before his indignation ? And who can abide in the fiercenesse of his anger ? His fury is powred out like fire , and the rocks are throwne downe by him . In regard of the violence of Gods wrath it is also resembled to h h Isa. 28. 2. — 30. 28. A floud of mighty waters over-flowing . If waters once overflow and make a breach , all speed must be used to make up that breach , or otherwise it will soone become irrecoverable .

The cause of utter destructions . Hence have we a demonstration of the folly of men , who having incensed the Lords wrath , continue to adde sinne to sinne , and to lie securely therein , nor repenting , nor humbling themselves with prayer and fasting , nor thinking any way to pacifie the Lords fiery indignation , till the fury thereof flame round about them , and that so fiercely , as there is little hope of quenching it . This is the cause of those desolations and utter destructions that have bene heretofore , or still are made in the world . For , 1. i i Mic. 7. 18. The Lord delighteth in mercy : Were men carefull to walke in any measure worthy of his mercies , his godnesse would be as an ever-springing , and over-flowing fountaine sending out sweet streames to refresh us from time to time with all needfull blessings . 2. k k Isa. 28. 21. Iudgement is his strange worke : therefore he useth to threaten it , before he execute it . If therefore threatning of vengeance did kindly worke on men , and make them humble themselves before the Lord , and turne from their sinnes , he would not execute what he threatneth . Instance the case of l l Ion. 3. 10. Nineveh , and of m m Ier. 26. 18 , 19. Hezekiah . 3. God is n n Ion. 4. 2. slow to anger . Though he be provoked to begin to execute vengeance , yet is he not hasty in powring out all the vials of his wrath . He first begins with one . He first striketh but softely . If then men humble themselves , and confesse their sinnes with penitent hearts , he will say to his Angell whom he hath sent to destroy , o o 2 Sam 24. 16. It is enough : stay now thine hand .

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

Speedy repentance very profitable . If in any case speed and haste be needfull , surely it is most needfull , yea and necessary in appeasing the wrath of God . No fire , no floud like to it . For the point therefore in hand , what course soever ye take , ( having good warrant for it ) That you doe , do quickly . Whether the judgement be publique or private , on our selves or others , let us make no delay . Take * * At the time when this was preached . viz. Aug. 1625 a publique fast was weekely celebrated . this opportunity now at length offered for publique humiliation by prayer and fasting : and what you outwardly make shew of before men , do inwardly and effectually before God the searcher of hearts . Put off no longer time . t t Heb. 3. 7 , 8. Wherefore as the Holy Ghost saith , To day if ye will heare his voice harden not your heart . There is just cause to speake to you in such a manner , as in another case u u Act. 27. 21. Paul did to those that were in the ship with him , Ye should have harkened to Gods Ministers , and not have loosed from your loosed from your covenant with God , and have gained this losse and harme which by fiercenesse of the plague hath befallen us . You should ( as * * §. 6. hath beene noted of Iob ) upon suspition have used meanes to prevent this Plague : or at least , when one or two in a weeke died of the Plague in the suburbs of the City , you should have used all the meanes that Gods Word warranted , then and there to have stayed it . Have ye not heard of the counsell that Eliah gave to Ahab . 1 King . 18. 44. When there arose a little cloud out of the sea like a mans hand , he said , prepare thy chariots , and get thee downe , that the raine stop thee not . So upon the sight of the smallest signe , and first beginning of this Plague , we should have used all warrantable meanes to have prevented , if it had beene possible , these showers of Gods vengeance which have day after day fallen upon us . But seeing those opportunities have been too carelesly passed over , let us now be made more wise . Quickly speedily , as quickly & speedily as possibly we can , seek yet to quench this fire , to make an attonement for our selves and others yet living . Considera quam multi modò moriuntur , quibus si haec hora ad agendum poeni tentiam concederetur quae tibi concessa est , quo modò per attaria & quam festinanter currerent , & ibi flexis genibus , vel certè toto eorpore in terram prostrato , tam diu suspirare●t , plorarent , & orarent , donec plenissimam peccatorum veniam d Deo consequi mercrentur . Tu verò commedende , bibendo , j●c●ndo & ridendo , tempus o●●ose vivends perdis , quod tibi . in dulserat Deus ad acquirendam gratiam , & promereadam gloriam . Cogita etiam quot animae in inserno nunc cruciantur sine spe veniae , & misericordiae . Si amor Dei te tenere non potest , saltem teneat & terreat timor judicij , metus gehennae , &c. Bern. de Interiori Domo . cap. 63. O consider how many have died , who if they had this time for repentance , which ye have , would fast and pray , and turne from sinne , and do what might be done to obtaine pardon . And will ye spend this precious time in eating , drinking , and sporting , which is affoorded to get grace , and attaine to glory ? Thinke with thy selfe how many soules are now in hell without hope of pardon and mercy . If the love of God hold thee not in , at least let the feare of judgement and terrour of hell restraine thee , and affright thee .

§. 33. Of attonement with God after his wrath hath beene kindled .

VI. * * See §. 25. THere are meanes of reconciliation betwixt God and man , after Gods wrath is incensed . As the charge which in this text Moses gives to Aaron , Make an attonement : so the event which followed thereupon ( a a Numb. 16. 47 He made an attonement for the people ) proves as much . So doth this answer which God gave to Moses his intercession for the people , b b — 14 , 20. I have pardoned according to thy word . Memorable in this case is that meanes which at first God affoorded to man by the d d Gen. 3. 15. Seed of the woman , after he had revolted , & so provoked the Lords wrath . All the propitiatory sacrifices that from Abels time to Christs have beene offered up by Saints , give demonstration hereof : especially if the end of them , and the events following upon the offering of them be duly weighed . The end of them is thus expressed in the Law , e e Lev. 1. 4. It shal be accepted for him to make an attonement for him . The events are thus set out , f f Gen. 4. 4. The Lord had respect to Abel , and to his offering . g g — 8. 21. The Lord smelled a sweet savour . h h Lev. 9. 23. The glory of the Lord appeared to all the people . i i 1 Sam 7. 9. The Lord heard him . k k 2 Sam. 24 25. The Lord was entreated for the land . l l 2 Chro 7. 1. Fire came downe from heaven , and consumed the burnt offering and sacrifices ; and the glory of the Lord filled the house . The many invitations propounded in Scripture to sinners to come unto God , imply grounds of reconciliation betwixt God and man . Such are these , m m Isa 1. 18. Come now , and let us reason together , saith the Lord . n n Pro 9. 5. Come eate of my bread , &c. o o Isa. 55. 1. Come , buy wine and milke without mony , &c. p p Mat. 11. 28. Come unto me all ye that labour , &c. q q Psal. 34. 8. O taste and see that the Lord is good . To these for further confirmation , may be added the many promises of receiving , and accepting such as come , which use to be annexed to the forementioned invitations . Yea and the embassage which God hath given to his Ministers , who * * 2 Cor. 5. 20. as though God did beseech you by us , pray you in Christs stead , be reconciled to God . But most evidently and plentifully is the point proved by the truth of all the legall types , Christ Iesus , r r Rom. 3. 25. Whom God hath set forth to be a propitiation : s s — 5. 11. by whom we have received the attonement . That word propitiation hath relation to the * * Exo. 25. 17 , &c. propitiatory under the Law , translated by our English a mercy-seat : which was an especiall type of Christ , in whom all the mercy of God is manifested to man . Where * * Ezek. 43. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ezekiel maketh mention of a greater and lesse settle , The LXX translate it , a propitiatory : Propitiatorium minus est , quando i● se Christus formam servi accipiens & propitiatorium majus quum recepit gloriam , &c. Hier. Comment. l. 13. in Ezek. 43. and St. Hieron applieth the greater propitiatory to Christs Divine nature : and the lesse to his humane nature . Thus as God-man is Christ the meanes of attonement betwixt God and man .

No reason hereof can be found out in man . For man having once rebelled against his Creatour , persisted in his rebellion : and neither offered to God , nor sought of God any attonement . t t Rom. 5. 10. When we were enemies we were reconciled . The whole cause therfore resteth in God : even in his free grace , and undeserved love . For there is a peculiar love which God beareth to man : u u Tit. 3. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which the Apostle compriseth under one compound word , which signifieth , love of man : and thus setteth downe the true reason of the fore-mentioned attonement , After that the kindnesse , and love toward man of God our Saviour appeared , not by works of righteousnesse which we have done , but according to his mercy he saved us .

§. 34. Of Gods peculiar love to man .

1. Chrysostomus in lib. 1. de Prov Dei , elegantissimè describit divinam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . THis peculiar love of God to man is the rather to be observed by man , because it is such a love as is proper to him , and on him onely conferred . The like hath not beene extended to any other creature whatsoever . I need not bring the senslesse creatures , either above in the visible heavens , or below on earth , no nor any of the living , and sensible , but unreasonable creatures , into comparison . None can be so senslesse , or unreasonable , as to imagine that Gods goodnesse extended to them , can be compared to his kindnesse shewed to man . There remaine therefore the Angels onely in this blessed contention , about more love , to be poised with man . The Angels may be distinguished into two ranks , good and evill . The evill angels , though they stood in as much need of such mercy to be shewed to them as was extended to man , because they implunged themselves into as deepe a gulfe of miserie , yet was not God pleased to take such pitie of them . y y Iude v. 6. He hath reserved them in everlasting chaines under darknesse , unto the judgement of the great day . The good Angels fell not into such misery : nor stood in need of such mercy . They were indeed by Christ established in happinesse , but not redeemed from misery . The favour which they primarily had with God is everlastingly confirmed : new favour is not purchased for them . They never were at odds with God : no need therefore of attonement , of reconciliation . This is the transcendent , proper , and peculiar evidence of Gods love to man . z z Heb. 2. 16. He therefore that tooke not on him the nature of Angels , tooke on him the seed of Abraham .

§. 35. Of their desperate condition who reject reconciliation .

2. WHat now may be thought of such children of men , as , notwithstanding the meanes of reconciliation and attonement , which God hath ordained and revealed for mans good , still stand at odds with God , and maintaine enmity against him ? Their case may well be accounted desperate . Infirmi donec medicantes admittunt , multam habent spem sanitatis : post quàm verò in mentis alienationem deciderint , immedicabiles sunt nullo curante : non propter morbi naturam , sed propter curantis absentiam . Chrs . Hom. 22. ad Pop. While they who are sicke admit Physitians , and remedies , there is much hope of recovery . But if like mad men they admit no meanes for their good , they must needs be irrecoverable , having none to cure them : not so much for the nature of the disease , as for want of meanes to cure them . In this case they may be supposed to be worse then Devils . Had a Redeemer been given to Devils , and an attonement by him made betwixt God and them , we cannot but think that they would most readily and willingly have embraced reconciliation . Yet how many children of men have there beene in all ages , in all places , against whom the Lord may justly take up this complaint , a 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 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 owne thoughts : A people that provoketh me to anger continually to my face . Too too many such there are among vs , who most ungratefully and contumeliously reject all the meanes which God in his goodnesse and wisdome hath afforded to allure and draw men to himselfe . For meanes of reconciliation , and salvation , what nation hath more plentifully enjoyed them , then England , and what part of England more then London ? But let the impiety and iniquity , profanenesse and licentiousnesse , drunkennesse , and all manner of uncleannesse , swearing and lying , debate and deceit , extortion and oppression , and other like offences against God and man , committed in this bright light of the Gospell , give evidence , whether reconciliation offered on Gods part be answerably accepted on mans part . Can we now wonder at Gods judgements among us , and heavy hand upon us ? Have we not rather cause to admire his long suffering and lenity , in that he hath so long held his hand from striking : and in that he now strikes , he doth it so gently . For howsoever this stroake of the Plague considered in it selfe be heavy : yet compared to our deserts , it is but light . Lam. 3 22. It is of the Lords mercies that we are not consumed , because his compassions faile not .

§. 36. Of the penitents comfort in reconciliation .

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

Meanes of reconciliation to be sought . 4. Means of reconciliation being on Gods part affoorded and offered , it remaineth as a bounden duty for us , with the uttermost of our power to seeke after it . Yea it giveth good encouragement to do our best for partaking of the benefit thereof . 1. For our duty , shall a matter of so great consequence , so excellent , so needfull , so usefull a thing as reconciliation with God be published and proclaimed to us wretched rebels against God , and should not we enquire after it ? They adde much to the heape of their other sinnes that neglect this duty . Heb. 2. 3. How shall we escape if we neglect so great salvation ? 2. For encouragement , what greater then this , that there is such a thing , that upon due and diligent seeking , may and shal be had . If God were implacable , irreconciliable , and would accept of no attonement , then had we cause to be discouraged from seeking it , but God is so farre from being irreconciliable , that he is most easie to be intreated . Yea by his Ministers he 2 Cor. 5. 20. Mic. 7. 18. prayeth us to be reconciled to him . Who is a God like to thee , that pardoneth iniquity , &c.

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

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

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

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

As a type it prefigured Christs Intercession .

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

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

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

§. 38. Of incense typifying Christ .

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

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

1. The Incense was made of the b b Exo. 30. 34 , 38 best spices in the world . The like perfume might not be made . 1. Christ was c c Cant. 5. 10. the chiefest of ten thousand . d d Psal 45. 2. Fairer then the children of men . None like to him . 2. Incense was to be e e Exo. 30. 36. beaten very small . 2. Christ was f f Isa 53. 5. bruised for our iniquities . 3. Incense was burnt with g g Lev. 16. 12. hot coales of fire . 3. Christs death was a tormenting death : h h Zac. 3 2. He was a brand pluckt out of the fire . 4. Incense was put upon a i i Lev. 16. 12. Censer . The Censer was of k k Heb. 9. 4. gold . * * Exo. 30. 1. &c So was the altar upon which it was burnt . 4. Christ l l Heb 9. 14. thorow the eternall Spirit offered himselfe : then which nothing more precious , more durable . A golden censer and altar is expresly applied to Christ , Rev. 8. 3. 5. The Incense was brought m m Lev. 16. 13. before the Lord into the most holy place . 5. Christ is n n Heb. 8. 1. in heaven before his Father , even at his right hand . 6. The smoake of the Incense like o o Lev. 16. 13. a cloud covered the mercy-seate . p p Heb. 8. 1. Isa. 4. 5. 6. Christs intercession so covereth the throne of grace in heaven , as our sinnes are not seene . 7. The sent of the Incense was very sweet . Therfore it is called q q Exo. 35. 28. sweet incense . 7. r r Ioh. 11. 42. — 16. 23. Christs intercession is very pleasing to God . s s Isa. 42. 1. Gods soule delighteth in him . t t Mat. 3. 17. He is his beloved Sonne in whom he is well pleased . 8. u u Lev. 16. 13 , 14. Incense was caried with bloud into the most holy place . 8. x x Heb. 9. 12. Christ with his owne bloud entred into the holy place . Satisfaction and intercession go together . 9. y y Numb. 16. 48. Offering incense was a meanes of attonement betwixt God & man 9. Christ is z z 1 Ioh. 2. 2. the propitiation for our sinnes . a a Rom. 5. 10. By him we are reconciled to God : and b b — 11. have received the attonement . 10. c c 2 Chro. 26. 18 Incense was to be offered up only by a Priest . 10. d d Heb. 8. 1. Christ was a true Priest : So fit to make intercession . No Angell , no Saint can do it .

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

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

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

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

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

SVrely they do more incense then appease God , who to the heape of their other sinnes adde this high pitch of presumption , Intercession of men or Angels . Can mans invented incense , offered up with strange fire , pacifie Gods wrath ? For , intercession of men and Angels is a meere humane invention : never could any Papist give any good proofe for it out of Gods Word : nor ever hereafter can any do it . That which is not in Gods Word cannot be drawne out of it . This is such strange fire , as will devoure them that use it : even as a a Lev. 10. 1 , 2. The fire that went out from the Lord devoured Nadab and Abihu : and as b b Numb. 16. 35. that which consumed the two hundred and fifty men that ( being of the conspiracy of Korah ) offered incense : incense that much incensed the fire of Gods wrath . To reason the case a little with our adversaries ; Why do they not content themselves with that pure , and sweet incense that Christ our great Priest offereth up ? Is it not sufficient ? Need any thing , can any thing be added to the dignity and efficacy of that which Christ doth ? Can man or Angell do any thing more then God-man ? Are any more beloved of the Father then he ?

But they pretend humility forsooth . Sinfull men are unworthy to go to so worthy a Mediatour as the Sonne of God . Therefore they have the Spirits of just men made perfect in heaven , and the holy Angels to be their Mediatours .

Answ. 1. Pretence of humility without warrant of Gods Word is high presumption . c c Hypocrisin hu militatis . Oecu men . in Col. 2. 19. He fitly stiled this kind of humility , that stiled it , a shew , or a maske of humility , counterfeit humility : And d d Vulgò dicitur qui divitem affectat thelo-dives , qui sapientem thelo-sapiens . Ergò & hic thelo humilis dici tur (i) affectans humilitatem . Aug. Epist. ad Paulin , he more finely , that by a new coined word , compounded part of Greeke , and part of Latin , called it Thelo-humilitatem , will-humility , voluntary , or affected humility : which is plaine and palpable arrogancy .

2. Though Angels and Saints in heaven be more perfect then men on earth , yet are they not worthy of such an office , as to be Mediators & Intercessors to God for others . Or this office of Intercession is too much vilified , or celestiall creatures too much dignified and deified by accounting them Intercessours in relation to God .

3. Christ himselfe is deprived of one of his prime functions , and honours , by ascribing it to others : or at least he hath co-partners , and assistants joyned with him . Which to do is intollerable presumption .

4. The love of Christ to man is thereby exceedingly impeached . For he was made like to his brethren , that he might be a mercifull and faithfull High-Priest in things pertaining to Hebr 2. 17. God , &c. This end of his taking our nature on him , is frustrated , if we need other Mediatours to him . To what end is he made man , if there need other Mediatours to present us to him ? Wherein appeares he to be so mercifull , if of our selves we may not have accesse to him , who was made as our selves , a Sonne of man ?

The excellency , necessity , sufficiency , and commodity of Well use , and trust to Christs intercession . Christs intercession being by the Gospell evidently revealed unto us , it becommeth us to take such notice thereof , and to be so instructed therein , as we may in all our needs wisely use it , and confidently trust to it .

They wisely use it , that on all occasions , when they approach to God , have the eye of their soule fixed on Christ abiding in heaven at Gods right hand , and making intercession , & thorow his mediation and intercession present their persons , their prayers , and all their holy services to God the Father . Especially when Gods wrath is provoked , and any signes thereof begin to manifest themselves , then to humble their soules at the throne of grace : then thorow the intercession of Christ to crave mercy and pardon . That forme wherwith the Church useth to conclude her prayers ( thorow Iesus Christ our Lord ) is a worthy form , and pertinent to the point in hand . In using the words , our heart ought to be lift up unto Christ , and set on him sitting on Gods right hand . Yea , though such words be not alwayes expressed , yet every petition made to God , every thanks offered to him , every thing wherein we have to do with God , must in mind and heart be intended thorow the mediation and intercession of Christ . We read of incense offered with the prayers of Saints , the smoke whereof ascended before God . This incense is the Rev. 8. 3 , 4. intercession of Christ .

They trust to his intercession , who use no others but his , and in the use of his , rest confidently that they shal be accepted . Thus may we , thus must we do . We may do it , because what soever is in us to discourage us , or any way to make us doubt of acceptance , is so abundantly supplied in Christ , as all matter of doubt and feare is thereby taken away . We must do it for the honour of Christ , for the comfort of our owne soules . Christ is much honoured by the stedfast faith of his Saints , Thereby the dignity of his person , the merit of his sacrifice , the favour of his Father , the efficacy of his intercession , and other his Divine excellencies are acknowledged . The soule of him that in faith expecteth thorow Christ acceptation , cannot but be much comforted . This was it that much encouraged , and comforted Stephen , even then when his malicious enemies gnashed on him with their Act. 7. 54 , 55. teeth , that he saw Iesus standing on the right hand of God . That of Stephen was extraordinary . For the heavens were actually , really opened , and Christ in that body , wherein he was seene on earth , and wherewith he ascended into heaven , appeared unto him , being in the highest heaven . Stephens sight was also extraordinarily quickned , and enabled distinctly to perceive and discerne a visible object so far off . Such an extraordinary bodily sight of Christ is not to be expected of us . Yet as truly , and to as great comfort of soule may we with the spirituall eye of the soule , the eye of faith , see Christ sitting in heaven for us : as it is said of Moses , By faith he endured , as seeing him who is invisible . Heb. 11. 27. Thus to eye Christ with his incense , his intercession before God , in dangers and distresses , in feares and perplexities , while we live , when we are giving up the ghost , can not but bring unspeakeable comfort to the soule .

§. 40. Of the scope of the last clause of the 46 Verse . NVMB. 16. 46. For there is wrath gone out from the Lord : the plague is begun .

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

The reason may thus be framed . When Gods wrath is gone out , attonement must be made . But now Gods wrath is gone out . Therefore now an attonement must be made .

That Gods wrath was gone out , he proves by the effect thereof : which may be thus framed . When a plague is begun , Gods wrath is gone out . But now a plague is begun . Therefore , &c.

Here are two points to be considered . 1. The Substance of the reason . 2. The Inference of the reason .

The Substance setteth out 1. The cause . Wrath. 2. The effect . Plague .

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

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

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

THe originall word translated wrath , signifieth a fervor , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 excanduit vehemencer . fiercenesse , or vehemency of anger . a 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 b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ● King . 6. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lignum . a word that signifieth to cut downe : and importeth such vehemency of wrath as moves him that is angry to cut off , or destroy the other . Whereas the Hebrewes have sundry words to expresse distinct degrees of anger : this is used to expresse the uttermost . c c Deut. 29. 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & excand● centia , & se●●ore Moses to set out the fiercenesse of Gods wrath , useth three severall words , the latter implying more then the former , thus , The Lord rooted them out of their land in ANGER , and in WRATH , and in great INDIGNATION . The last of these three is the word used in this text , and noteth an higher degree then the two former .

By this phrase , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exivit . is gone out , a manifestation thereof by an outward evidence is signified . It is opposed to keeping in , or hiding close and secret . What things men would not have seene or knowne , they keepe in . What they would have seene and knowne , they suffer to go out . In this respect wrath is here said to go out . It imports , that God was so provoked as he could not keep in his wrath .

From the Lord , or word for word , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A facie Iehovae . Trem. & Iun. From the face of the Lord . When a man is angry , passion will soone manifest it selfe in his face , by bringing bloud into it , and making it hot , by bending his browes , by a fierce cast of the eyes , and other like signes . In which respect wrath is said to come from the face of a man , that is , in and by the face to shew it selfe . Thus by a Metaphor , and by resemblance to man , when the Lord doth by any visible signes manifest his wrath , it is said to come from his face ; that is , as our English according to the usuall acception of the Hebrew phrase , hath translated it , From the Lord .

The great , ineffable , and most proper name of God , Iehovah , is here expressed . When matters of favor are applied Of the title Iehovah , See the Churches Conquest on Exo. 17. 15. §. 72. to this name Iehovah , they are much amplified thereby . They are the favours of Iehovah . But when wrath is attributed to him , it is much aggravated . The wrath of Iehovah , must needs be a wrath that makes all to tremble .

§. 42. Of anger attributed to God .

Of the kinds of affections , See The Saints Sacrifice on Ps. 116. ver. 1 §. 4. Ista verba in Scripturis posita non sunt ut aliquam Dei perturbationem significent : sed quia nihil dignum de Dco dici potest , propterea usque ad ca perventum est . Aug. contr . Adi mant . c 13. What anger is , in man . Ira est motus naturalis concept us ex causis , qui solet ad profectum pertinere Delinquentis . Amb. Comment. in Eph. 4. Quest. IS anger in God ?

Answ. Not properly , as in a man , a passion distinct from the Essence . For God is a most simple and pure Essence . He is all Essence . There is nothing in him different from his Essence . The things that are attributed unto him , are spoken of him onely by way of resemblance , for teaching sake : to make us somewhat more distinctly conceive Gods dealing with us . Anger in man is a passion whereby upon apprehension of some evill done , he is stirred up to punish him that hath done it . The evill that stirreth up anger is either a true evill that justly deserveth to be punished , and in that respect anger is deservedly provoked : as a a Exo. 11. 8. Moses his anger was provoked at Pharaohs obstinacy : Or only an evill in appearance , or in the apprehension of him that is angry : and in that respect unjustly incensed : as b b 1 Sam. 20. 30 Si off●nditur debet irosci : si irascitur debet ulcisci . Nam & ultic fructus est irae : & ira debitum offen sae . Tertul , advers. Marcion . l. 1 Sauls anger against Ionathan .

Anger attributed to God setteth out his dislike of evill and his resolution to punish evill doers . God can not mistake : the evill at which he is at any time angry is indeed evill . When any way God manifesteth his dislike and his resolution to punish , he is said to be angry . Thus c c Rom. 1. 18. the wrath of God is revealed from heaven against all ungodlinesse : that is , God who is in heaven manifesteth from thence his dislike of ungodlinesse , and his purpose to take vengeance thereof . And because that dislike and purpose to punish useth to be manifested sometimes by threatning so to do , and somtimes by putting his purpose into execution , and performing it , such his threatning and executing of judgement is called the anger or wrath of God . Who can tell ( saith the King of Nineveh ) if God will turne away from his fierce anger ? By Ion 3. 9. anger he meaneth Ionahs threatning of vengeance : for no punishment was then inflicted . But where e e Rom. 25. the Apostle saith , Thou treasurest up to thy selfe wrath , he meaneth judgement : as is further evident by this phrase , f f Rom. 35. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Qui infert iram . God inflicteth wrath , that is , taketh vengcance , as our English turnes it .

To apply these , as to dislike , and to purpose to punish sinners , or to threaten vengeance , or to execute judgement may be attributed to God , so to be angry . And as Gods threatning , and execution of judgement is lesse or more terrible , so his wrath : therefore to manifest and aggravate the terrours thereof , sundry Metaphors and Epithites are added thereto : as g g Psal. 69. 24. wrathfull anger , h h Deut. 29 24. Heate of great anger , i i 2 King 23. 26 Fiercenesse of great wrath , k k Isa. 42. 25. Fury of anger ; and his anger is said to l l Exo 32. 11. waxe hot , m m Numb 11 10 to be kindled greatly , n n Deut. 29. 20. to smoke , o o — 32. 22. Difference betwixt Gods anger on Saints and others . to burne unto the lowest hell .

According to the persons with whom God is angry , may his anger be distinguished : 1. By reason of the flesh in his best Saints on earth , they oft provoke his wrath , as p p Exo. 4. 14. Deut. 3. 26. Mases did , against whom the anger of the Lord is said to be kindled . This anger is as a Fathers compassion . Of this it is said q q Psal. 103. 9. Cum iratus suerit , m sericordiae recordabitur . Immò verò & ipsa indignatio non aliundè quam de misericordia est . Bern. de verb. Hab. Serm. He will not keepe it for ever . This anger ariseth from his mercy . 2. By reason of their rebellious disposition others do so farre incense his wrath , as it proves implacable . Against such , saith the Lord , r r 2 King 22. 17 My wrath shal be kindled , and shall not be quenched . s s Psal. 21. 9. Dominum ctiam bonis suis servis succensintem intelligi datur . Aug Quaest. super Ios. lib. 6 The Lord will swallow up such in his wrath . This anger is as the passion of a Iudge .

From all these premisses this conclusion followeth .

Wrath may come from God . He may be provoked thereto : and that by all sorts , Saints and others , as hath beene shewed before . Scarce any other thing is more frequently attributed to God , then anger . Not by reason of any forwardnesse in him to anger . For t t Ion 42. The Lord is slow to anger , u u Exo. 34. 6. Long-suffering , x x Neh. 9 17. Ready to pardon : and when he hath threatned , or begun to inflict judgement , he is soone brought to y y Ion. 4. 2. 2 Sam. 24. 16. repent him of the evill . But by reason of mans provoking disposition : By sinne ( whereunto men are exceedingly addicted ) Gods wrath is kindled : by aggravation of sinne , the fire of Gods wrath is inflamed : and by obstinate continuance the rein , and impenitenty , that flame becomes unquenchable . Now sinne , being contrary to the righteousnesse of his will , his justice , his truth , his wisdome and other like Divine excellencies , will not suffer the fire of his wrath to lie alwayes smothered : but rather stirre him up to send it out against Sublimitas ineffabilis , ut hominibus congruat ; humanis sonis significanda est . Aug , contr . Adimat . cap. 13. sinners , to scorch them , to burne them , to consume them , if at least they repent not . Thus an ineffable sublimity , that it may be the more agreeable to man , is to be set out by words appertaining to man .

§. 43. Of the lawfulnesse of anger .

1. THis great instance of Gods being angry , gives an evident demonstration of the lawfulnesse of anger . Nobis hominibus concessum est , ut ad indignae alicujus rei faciem moveamur ? tranquillitatemque men t is velut lenis quaedam aura conturbet , &c. Hier. Comment. l. 2. in Eph. 4. For nothing simply sinfull and unlawfull is attributed to God . Our Saviour who tooke upon him our nature was free from all sinne . a a 2 Cor. 5. 21. He knew no sinne . He knew himselfe better then any other could . Had he had any sinne , he must needs have knowne it . But he was b b 1 Pet. 1. 19. A Lambe without blemish , and without spot : c c Heb. 7. 26. Holy , harmlesse , undefiled , separate from sinners : yet d d Mar. 35 was he angry . So were sundry Saints on just occasions noted to be angry , yet not blamed : as e e Numb. 16. 150 Moses , f f 2 Sam. 13. 21. David , g g Neh. 5. 6. Nehemiah , and others .

Anger is one of the affections . Affections in themselves are no more evill , then understanding , will , memory , and other faculties of the soule .

Ob. They are all of them by naturall corruption perverted and polluted .

Answ. 1. We may distinguish betwixt the essence of the How anger is good . soule with the faculties thereof , and the corruption of them which is accidentall . Thus the essence is good , though the accident be evill .

2. That which is corrupted may be renewed . Thus anger and other affections are accounted good and lawfull by vertue of the Spirits renewing them .

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

Answ. He meaneth wrath and anger as perverted and corrupted . m m Eph. 4. 26. In another place he implieth that a man may be angry and yet not sinne .

Quest. Why then is wrath put into the catalogue of such things as are simply evill , as n n Col 3. 8. wrath , anger , maliciousnesse , n n Gal. 5. 19 , 20. idolatry , adultery , witch-craft , &c.

Answ. Because it is a violent passion : and by man , though regenerate , very hardly kept in compasse . Moses , a Ira est irrationalis impetus , & canis impudens . Chrys. ad Pop. Hom 30. Num. 12. 3. man in a great measure regenerate , yea and very meeke above all the men which were upon the face of the earth , yet being on a great cause angry , so exceeded therein , as he little regarded the Tables wherin God with his own hand had written the Morall Law , but o o Exo. 32. 19. threw them out of his hands , and brake them . So p p Act. 15 39. Paul and Barnabas , men endewed with extraordinary spirits , yet being stirred with anger , grew so hot , as They departed asunder one from the other . The corrupt flesh ever abides even in the best Saints so long as they abide in this corruptible flesh : and though they be regenerate , yet much corruption lieth as dreggs at the bottome . Hence is it , that if that person in whom the sweet liquour of the sanctifying Spirit aboundeth , be moved in his passions ( as sweet water in a glasse having dreggs , being shaken ) corruption will arise , and taint that passion .

Quest. By what meanes especially is wrath perverted , How is anger perverted . and made evill ?

Ans. By the same that all other affections are perverted : which are generally two . 1. Mis-placing them . 2. Mis-ordering them .

Anger is mis-placed when it is set upon a wrong object : namely upon that which is good and praise-worthy . For anger is one of the disliking affections : the object whereof ought to be evill . Evill is to be feared , and hated , and grieved for : and at evill we ought to be angry . Cain was angry at Gods accepting his brothers sacrifice : and Saul at the just praises given to David . Their anger therefore by reason of Si mihi irascatur Deus , num illi ego similiter redirascar ? Non utique , sed pavebo , sed contremiscam , sed veniam deprecabor . Ber. super Cant. Serm. 83. mis-placing it , was evill . But most evilly mis-applied is their anger , which is cast on God . Herein Ionah much failed ( Ion. 4. 4 , 9. ) But Cain much more ( Gen. 4. 5. ) If God be angry with me , shall I againe be angry with him ? In no wise : but I will rather feare , and tremble , and crave pardon of him .

Anger is mis-ordered , when it is unadvisedly , or immeasurably moved . Our Lord saith , that s s Mat. 5. 22. he that is angry with his brother without cause or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 temerè . unadvisedly , or rashly , shal be in danger of the judgement . t t Ion. 4. 4. Canis est impudens ira : sed lege audire discat . Si suerit canis in grege tam ferus ut non obediat jubenti pastori , omnia perdita sunt . Sed si discit audire , utilis erit contra lupos , & contra piratos , &c. Chrys. ad Pop. Hom. 30. Thus was Ionah angry 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 outragious words and actions : as Saul , 1 Sam. 20. 30 , 33.

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

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

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

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

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

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

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

1. Idolatry . The reason annexed to the second Commandement Pergrave crimen est idololatria . Ambr. Com. ment in Col. 3. Hinc critur om nis impictas . Aug de ver● Relig cap. 37. giveth evidence against this sinne , that it exceedingly provoketh Gods wrath . The reason is this , 1 the Lord thy God am a jealous God . a a Pro. 6 34. Idololatriam saepè ac propriè Scriptura sornicationem vocat Aug. de Doct Chr. lib. 3. cap. 8. Iealousie is the rage of a man : therefore he will not spare in the day of vengeance . It is a passion most properly incident to husbands , stirred up against their wives , and against such as steale away their wives heart , and commit adultery with them . But b b Ezek. 23 37. Hos. 2. 2. idolatry is a spirituall adultery . For c c Ier. 31. 32. Hos. 2. 19. God is as an husband to his people that professe his name . As adultery therefore is the most capitall crime that a wife can commit against an husband ( d d Mat 5 32. thereby the matrimoniall bond is broken ) so idolatry against God . e e Iudg 5. 8. Idolaters choose other gods . So they f f Isa 42. 8. give Gods highest honour to others . No marvell then that g g Deut. 9. 19. Numb 25. 3. Iudg. 2. 13 , 14. the fire of Gods jealousie is inflamed against them . h h Deut. 6. 14 , 15. This motive against idolatry doth Moses much presse .

2. Prophanation of sacred things , and times . i i Ezek. 43. 8. The Prophet expresly noteth this to be an especiall cause that provoked God to consume his people in his anger . k k Neh. 13. 18. Ye bring ( saith Nehemiah ) more wrath upon Israel by prophaning the Sabboth . Sacred times , places , and ordinances are in speciall manner for the honour of God . To prophane them is an high dishonour to God . Iust cause there is therefore for God to be angry with such .

3. Pollution of profession : as when Professours of the true Religion mixe themselves with prophane persons , and joyne themselves with them in mariage , society , amity , confederacy , &c. Yea , and every way fashion themselves like to them , in speech , in gesture , in apparell , in pastimes , &c. l l Gen. 6. 3. This so incensed Gods wrath against the old world , as he swept them all away with a floud . m m 2 Chro. 19. 2 Wrath is said to come upon Iehosaphat from the Lord , for this very thing . n n Deut. 7 4. Rev. 14 9 , 10. By feare of Gods wrath Gods people is oft deterred from all such commixtion . Profession of Gods name is a sacred Rom. 2. 24. thing : it engageth God , and bringeth him to a part or a side . o o Ezek. 36. 20. By polluting it , his sacred name is blasphemed .

4. Ingratitude , or a dis-respecting , despising , and vilifying of Gods mercies , favours , and blessings . Thus p p Numb. 11 , 6 , 10. The anger of the Lord was kindled greatly against Israel for their light account of Manna . And q q Deut 32. 18 , 19. he abhorred them , because they were unmindfull of the rocke that begat them : and had forgotten God that formed them . Ingratitude is a sinne hatefull Ingratitudinem prorsus odit ani ma mea Peremp toria siquidem res est ingratitudo , hostis gratiae , inimica salutis , Nhilita d●splicet Deo , &c. Bern deEvang . 7. Panum Serm 2. to God and man . It makes God repent him of the kindnesse he hath done : and thereupon to alter his mind , and to turne favour into fury . On this ground r r 1 Sam. 15. 11. it repented God that he had set up Saul to be King : And s s — 16. 14. The spirit of the Lord departed from Saul , and an evill spirit from the Lord troubled him . t t Psal 95. 10 , 11. By Israels ingratitude God was provoked in wrath to sweare that they should not enter into his rest . u u 2 Chro. 32. 25. Hezekiah rendred not againe according to the benefit done unto him : but his heart was lifted up : therefore there was wrath upon him , &c.

5. Magistrates abuse of their authority . x x Hos 5. 10. The Princes of Iudah were like them that remove the bound : therefore I will powre out my wrath upon them , saith the Lord . y y 2 King . 23. 26. The Lord turned not from the fiercenesse of his great wrath wherewith his wrath was kindled against Iudah , because of all the provocations that Manasheh had provoked him withall . z z Psal 82. 6. 2 Chro. 19. 6. Magistrates are on earth as Gods : they beare his image , stand in his roome , are to execute his judgements . By their abuse of their authority God is highly dishonored , and his image disgraced : so as he can not but manifest his indignation against such .

6. Ministers perverting their function : and that by encouraging and emboldening the wicked : and by discouraging and discountenancing the upright . a a Ezek. 13. 12 , 13. The Prophet thus in the name of the Lord denounceth Gods wrath against such Ministers as build up their wall with untempered morter , Quia lae●ati estis in ruina servsrum meorum , cadem persecutio contra vos quoque venict , &c. Hier. Comment. in Abd. I will even rent it with a stormy wind in my fury : and there shal be an over-flowing shower in mine anger , and great hailestones in my fury to consume it . Take instance of the fearefull effects of Gods wrath against b b 1 Sam. 2. 29 , &c. — 3. 12 , &c. Elies house . c c 2 Cor. 5. 20. Ministers also of Gods Word do in another kind beare Gods image , stand in his roome , and are instructed with his counsels . By their perverting therefore of their function God is much dishonoured , and his wrath must needs be much incensed .

7. Inhumanity , or trampling on such as are cast downe . d d Ezek. 35. 5 , 11. Thus did Edom on Israel , they executed cruelty on them in the time of their calamity , Therefore as I live , saith the Lord , I will do even according to thine anger , &c. On such a ground the Lord also thus in wrath menaceth the Heathen , e 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 f 2 Chro. 28. 6. 7 , &c. Pekah a King of Israel having slaine many of the children of Iudah , the children of Israel tooke of all sorts , even women and children 200000 to cary them away captives . But a Prophet of the Lord restrained their fury by this speech , Deliver the captives againe : for the fierce wrath of the Lord is upon you . Such inhumanity , as it is in it self a most odious vice , so more then most odious in his sight , who is a God of pitty and compassion . g g Psal. 69. 21 , 24. To them therfore , against such as in thirst gave vineger to drinke , he thus cryeth , Powre out thine indignation upon them , and let thy wrathfull anger take hold of them .

8. Conspiracy , and joynt consent of all sorts in all manner of sinnes . h h Ier. 32. 31 , 32. This City ( saith the Lord of Ierusalem ) hath beene to me a provocation of mine anger , and of my fury , &c. Because of all the evill which they have done to provoke me to anger , they , their Kings , their Princes , their Priests , and their Prophets , and the men of Iudah , and inhabitants of Ierusalem . And in another Prophet to like purpose thus saith the Lord , i i Ezek. 22. 30 , 31. I sought for a man among them that should make up the hedge , and stand in the gap before me for the land , that I should not destory it : but I found none . Therfore have I powred out mine indignation upon them , I have consumed them with the fire of my wrath . k k Gen. 18. 24 , &c. The integrity of some ( though but a few among many wicked ) is a meanes to with-hold the wrath of him who will not slay the righteous with the wicked . But when there is none to stand in the gap , how should his wrath be stayed ?

9. Obstinacy : when men will not be reclaimed , but hate to be reformed . This provoked God to say to his owne Sicut obdurata corpora & dura non obsequuntur manibus medicorum : sic & animae obdurate non obsequuntur verbo Dei . Chrys. in Heb. 3. Hom. 6. people , l l Ezek. 20. 21. I would powre out my fury upon them , to accomplish mine anger against them . Obstinacy m m Isa. 5. 24 , 25. after God hath given his Law and Word to his people , and given n n Numb. 16. 32 , 35. former evidences of his wrath against them , most incenseth Divine fury . o 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 mis-used his Prophets , untill the wrath of the Lord arose against his people , till there was no remedy . Not to be moved with sinne , more incenseth God , then to sinne .

10. Infidelity . By this men put away the only means of quenching the fire of Gods wrath , Christ , his bloud , his intercession . p p Ioh 3. 36. See more of this sinne in The whole armour of God , on Ephes 6. 16. Treat . 2. Part 6. §. 34. He that believeth not the Son shall not see life , but the wrath of God abideth on him . This sinne is directly against the Gospell , against the mercy , truth , power , and other like attributes of God . q q Numb. 20. 12 Deut 3 26. Mafignus nihil non tentat , quo nobis dissidentem cogitationem inserat . Chrys prior . Par. ad Theod. For this was God angry even with Moses , and suffered him not to enter into the land of promise . The evill one every way assayes to worke dissidence in men . Thus dealt he with Adam , and prevailed , ( Gen. 3. 1. ) Thus dealt he with Christ , but nought availed , Mat. 4. 3 , 4.

11. Impenitency . To such an one saith the Apostle , r r Rom. 2. 5. De nulla re sic irascitur Deus , quemodo si peccator superbiat , & erectus ac rigidus non sera . tur in sletum , nec misericordiam postulet pro delicto . Hier. Comment. l. 3. in Eph. 5. After thine hardnesse and impenitent heart , thou treasurest up unto thy selfe wrath against the day of wrath . Great is that mercy that by the Gospell is offered to sinners . That thereby God may not be thought to boulster up sinners , Repentance is required . Therefore he that came to save sinners , saith , s s Mat. 9. 13. Impoenitentia est delietum maximum , & blasphemia irremissibi lis Bern. super Cant. Serm. 38. I am come to call sinners to repentance . To live under the Gospell of Christ , and to live in sinne , is to pervert the end of Christs comming , to abuse mercy , to scandalize the Word of grace . What then can be expected of such , but wrath ? Iustly may it be accounted the greatest sinne .

12. Apostasie . By this men withdraw themselves from God . t t Heb. 10. 38. In them therefore God can have no pleasure . They depart from the comfortable sun-shine of his mercy , and cast themselves into the scalding heat of his wrath . Moses foretelling the fearefull judgements which should befall the Israelites , as evidences and effects of Gods wrath , sheweth that every one could tell the cause thereof . For when all nations should aske , u u Deut. 29. 24 , 25. Discedens a Domino salutem haberenon potest , Ambr. in Psal. 118. Serm. 15. Wherefore hath the Lord done thus unto this land ? What meaneth the heat of this great anger ? Then men shall say , because they have forsaken the covenant of the Lord , &c. Apostates disgrace the Religion and profession whence they fall , offend the faithfull Professours thereof , grieve the good Spirit of God , and open the mouthes of the enemies of the Gospell against their Profession , and so give great cause of wrath . Yea , departing away from God , who is the Lord of life , they cannot have salvation .

§. 46. Of the causes of Gods wrath among us .

THat it may appeare what just cause the Lord hath to powre out the vials of his wrath among us , it wil be a seasonable taske to take a view of our owne times , and to observe whether the forenamed sinnes may be found among us . For too too truly it may now be said of this Land , of this City , There is wrath gone out from the Lord , the Plague is begun .

In prosecuting this taske I will follow the order before Sinnes provoking Gods anger rise among us . As , 1. Idolatry . propounded ; and bring those sinnes which have been proved formerly to have provoked Gods wrath , to our times .

1. For idolatry , though the bright light of the Gospell hath for * * Since the 17 of Nov. 1558. many yeares dispelled the thicke cloud of Popery , a detestable idolatry : yet in many places that cloud gathereth , and thickneth againe . I pray God it increase not as a a 1 Kin. 18. 44. that cloud which Eliahs servant espied : which though at first it were but a little one like a mans hand , yet it grew to cover the whole skie , and to cause much raine . Too many seducers are among us : too great countenance is given to them . We Ministers have need to inculcate this Apostolicall prohibition , b b 1 Cor. 10. 14. Flee from idolatry .

2. For prophanation of holy things and times , he is blind 2. Prosanation that discerneth it not : he himselfe is too prophane , that is not in his righteous soule vexed thereat . Prayer , preaching , Sacraments are altogether neglected , or very carelesly , observed . As for the Lords Day , it is in many places by many Persons made the Devils day . It is not only in act prophaned , but the profanation therof too much countenanced , justified .

3. For Pollution of profession , what advantage is thereby 3. Pollution of Profession . given to our adversaries . Thence they take occasion of upbraiding to us our reformation . Yea , the prophane among us are hereby justified . For many Professours are every way as lewde and licentious as they : as vaine in their attire , as corrupt in their speeches , as wanton in their gesture , as deceitfull in their dealing , as uncharitable in their censures , as unmercifull to the poore , &c.

4. For ungratefull vilifying Gods mercies , I thinke our 4. Ingratitude . people exceed therein the Israelites that dwelt in the wildernesse . Heavenly Manna , the Word of life , that plentifully falleth among us , is by superstitious , schismaticall , and prophane persons loathed . Superstitious persons wish for Queene Maries dayes againe . Schismatiques wish there had beene no reformation unlesse it had beene better . The prophane cry out of too much preaching .

5. For Magistrates abusing their authority , all the complaints 5. Magistrates abuses . of the Prophets may too justly be taken up against many of ours , if at least this were a fit place to make complaints of their bribe-taking , perverting justice , oppressing the innocent , using their power to their owne turnes , &c.

6. For Ministers perverting their function , many among 6. Ministers faults . us exceed the false prophets among the Iewes . None greater discouragers of the upright . None greater animaters of the prophane . The greatest zeale which they use to shew , is in their bitter invectives against such as make most conscience of sinne . They are too great companions with the baseer and lewder sort .

7. For trampling upon such as are fallen , so inhumane are 7. In humanity Am 6. 6. many , as they do not onely stretch themselves upon their beds , and drinke wine in bowles , while their brethren ●e groaning under sore afflictions : or ( like the Priest and Levite ) passe by without succouring such as are not able to helpe themselves : Luk. 10 31 , 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 , 8 but like Iobs friends charge them with hypocrisie , or like the Iewes account them the greatest sinners , or as Shemei , raile on them : and so give them ( instead of a cup of consolation ) vinegar and gall to drinke .

8. For conspiracy and consent in sin , when was there more , 8. Conspiracy then among us . Great ones , meane ones , old , young , male , female , Magistrates , subjects , Ministers , people , rich , poore , masters , servants , all of one mind to disgrace integrity and to countenance impiety and iniquity . Insomuch as the Prophets complaint is too truly verified among us , Isa. 59. 15. He that refraineth from evill maketh himselfe a prey .

9. For obstinacy in sinne , who can open his mouth wide 9. Obstinacy . enough against mens stubbornenesse . They are impudent and stiffe-necked . They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed . They bid a kind of defiance to God himselfe . As they abuse his mercies , so they despise his judgements . What swearer , what blasphemer , what drunkard , what adulterer , what fornicatour , what oppressour , what extortioner , what usurer , what deceiver is reformed by this Plague ? So obstinate are people , as God had need to make the faces of his Ministers strong against their foreheads . Ezek. 3 8 , 9.

10. For Infidelity , we Ministers have too great cause to cry out , Who hath believed our report ? Were not this sinne 10. Infidelity , Isa. 53. 1. so fast fixed in mens hearts as it is , much more comfort would be received from the Ministry of the Gospell , and much better obedience yeelded thereto . The Apostle giveth this reason of the small profit that was reaped by the Gospell , It was not mixed with faith in them that heard it . True faith hath a double worke where it is kindly wrought . Heb 4 2. Faiths double worke . 1. In generall , it perswadeth the heart of the truth of Gods Word . 2. In particular , it brings the heart to apply that truth to it selfe , as a truth which concernes him . The small profit that many reape by Gods Word , the little use that they make thereof , sheweth how infidelity beareth sway in them . Thus it commeth to passe that they are like the children in the market , that neither danced to them that piped , nor lamented with them that mourned . Nor promises , nor Mat 11. 16 , 17. threatnings , nor mercies , nor judgements worke upon them .

11. For impenitency , It cannot be denied but that many , yea most , are so setled on their sins , as they hate to be reformed . 11. Impenitency . Where are true fruits of repentance to be found ? Where shame , where sorrow for sin ? Where turning from sin ? Men rather grow worse and worse . Gods judgments harden their Tantam nactus Pharao lengani mitatem extrema● de omnibus dedit poenas . Chrys ad Pop. Hom. 46. hearts , as they did the heart of Pharaoh . But he paid thorowly for abuse of so much patience . If by any occasion their consciences be any whit rub'd , and they brought thorow feare and anguish to promise amendment , they quickly shew that no true repentance was wrought in them : But it is hapned unto them according to the true proverbe , The dog is turned to his 2 Pet. 2. 22. owne vomit againe : and the sow that was washed to her wallowing in the mire .

12. For Apostasie , if first we consider inward apostasie 12. Apostasie . Inward . ( which is b 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 c Rev. 3. 16. Outward Apostasie . lukewarme , as the Laodiceans . Thus a ready way is made to outward apostasie : which is an open renouncing of the very profession of true Religion , as this whole land did in Queene Maries raigne . It is much to be feared , that if a like occasion should be given , a like apostasie would follow .

If these , and other like provocations of Gods wrath among us be duly weighed , we shall see cause enough to confesse that Gods wrath is justly gone out against us , and that we have deservedly pulled this Plague upon our owne pates .

It remaines therefore that we thorowly humble our selves : that we lay open our soares before our mercifull God : that we faithfully promise amendment : that we give evidence of the intire purpose of our heart in promising , by an answerable performance . But above all , for the present , that we crave mercy and pardon of God thorow Iesus Christ , that he may offer up his sweet incense to pacifie his Father , and cause his destroying Angell , to stay his hand .

§. 47. Of the kind of plague here meant .

THe Effect of the fore-mentioned wrath that came from the Lord , is thus expressed , THE PLAGVE IS BEGVN .

The word translated , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plague is a generall word , that signifieth any heavy stroake of God . The roote whence it is derived signifieth to strike . a a Exo. 21. 35. It is applied to an oxes striking , or pushing to death , so to other like strikings : but most commonly to Gods striking of wicked men with some extraordinary judgement . As where David said of Saul , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sam. 26. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord shall smite him : meaning so as to destroy him . This word is c c Exo. 8. 2. — 12. 23. — 12. 27. Ios. 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves . Yea , such a word as d 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 mortall disease , otherwise stiled pestilence . Our English word , plague , seemeth to be taken from the e e Plaga . Latine , and that from the f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 percutio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke : in both which languages it is usually put for a stroake , a blow , a stripe , a wound , &c. Figuratively therefore , a speciall put for the generall , it signifieth the pestilence . In the Scripture there are also g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tetigit , percussit . Inde nomen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plaga . Exo. 11. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 percussit . Inde nomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plaga . Deut. 28. 59. other words to set out that disease which we commonly call the plague : and that as generall as this , properly signifying stroakes , and scourgings : so as they all imply that a plague is an extraordinary stroake , or scourge of God . Yet there is in Hebrew h 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 i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Piel significat evertere . Inde nomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pestis , quia multi caaem evertuntur . The roote from whence this word is derived signifieth to overthrow , or destroy . And experience sheweth that by the plague many are destroyed . k k Sic Latinè pestis , quia pessundat . In Latine pestis importeth as much , whence the Scots call this sicknesse the pest . l l Sic Graecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desicio Quia facit defectum . The Greeke word also intendeth the like . This latter word pestilence , is more restrained to one kind of disease , then the former translated plague . Every pestilence is a plague , because it is an extraordinary stroak and judgement of God . But every plague is not a pestilence : for all the plagues of Egypt were not pestilences .

As for the plague here mentioned , though it be not expressed under m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that word which properly signifieth pestilence : yet was it questionlesse a pestilence . For , 1. n n 2 Sam. 24. 21 , 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes . 2. It was infectious : which was one reason why o o Numb. 16. 48 Aaron stood betwixt the dead and the living : that he might keepe the living from being infected by the dead . 3. It was extraordinarily mortall . For p 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 Campe of the Assyrians , lying in siege against Ierusalem .

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

More particularly we may observe 1. The Matter propounded . The plague 2. The Manner of expressing it , is begun .

Hence arise two observations . I. A plague is an evidence of Gods wrath . II. God can make the beginning of a judgement terrible . The connexion of these two clauses , There is wrath gone out from the Lord , The plague is begun , give proofe of the former .

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

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

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

Generall and extraordinary judgements are such as alway come from the wrath of God . Instance the judgements which were inflicted on the Israelites in the wildernesse . They were generall , as in handling the next doctrine we shall shew : and extraordinary , as the severall kinds of them do shew . And they are oft noted to come from the wrath of the Lord , e e Numb. 11. 1. The Lords anger was kindled , and the fire of the Lord burnt among them , and consumed them . f f — 33. The wrath of the Lord was kindled against the people , and the Lord smote the people with a very great plague . g 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 , &c. But not to insist on more particulars , the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them , h h Psal. 106. 40. A plague is generall and extraordinary . The wrath of the Lord was kindled against his people , insomuch that he abhorred his owne inheritance . Now experience sheweth that a plague is both a generall and an extraordinary judgement . Generall it is , for it useth to spread farre and neare , from person to person , from house to house , from street to street , from towne to towne , from city to city : and it taketh away all of all sorts , young , old , male , female , weake , strong , meane ones , great ones , &c. Extraordinary 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 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 somtimes sent for triall , and for other like ends , which are demonstrations of the wisdome , love , and care of God towards his people , as well as in wrath and vengeance to destroy them .

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

1. Particular and private afflictions are oft in love , by reason of Gods wise and tender care over his children , inflicted on them . a a Heb. 12. 6. For whom the Lord loveth he chasteneth , and scourgeth every sonne whom he receiveth . And b 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 publike and generall judgement , which came not from the wrath of God . Many instances of the affirmative , that they were effects of wrath , were given before : and the Scripture affoordeth many more : but not one to the contrary .

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

3. When publike and generall judgements come from wrath against sinfull nations , cities , and other societies , there may be some righteous ones mixed among those wicked ones : and by reason of that mixture they may taste of the bitternesse of that cup that is given to the wicked to drinke . Yet the Lord can so sanctifie that See §. 15. Sive famen , sive bellum , sive aliud 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 Gods love to them . Thus a plague may be sent in wrath against a society , and yet therein Gods love be manifested to his Saints , either in preserving them from it , or taking them by it to heaven . In relation to such persons we may truly say , that whether God send famine , or war , or any other trouble , he doth it of his goodnesse and love .

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

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

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

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

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

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

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

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

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

§. 52. Of the meaning and method of the 47 Verse . NVMB. 16. 47. And Aaron tooke 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 attonement for the people .

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

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

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

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

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

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

The Summe of this Verse is A remedy used for redresse of a plague .

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

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

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

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

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

§. 53. Of obedience to Governours directions .

I. * * See § 52. Cum omni vigilantia omne licitum adimpleat . Maximè circa suos superiores s●udeat id ipsum observare . Bern. in Form . honest , vitae . OBedience is to be yeelded to the good directions of pious Governours . I say good , such as are lawfull and warrantable , because such an one was the direction here given by Moses , and because if mens directions or commandements be evill , such as a a 1 Sam. 22. 17. Sauls was unto his servants to slay the Priests of the Lord , and as b b Act 4. 18. the Rulers was unto the Apostles , not to speake at all , nor to teach in the name of Iesus , then this Apostolicall rule takes place , c c Acts 5. 29. We ought to obey Godrather then men . Where further this attribute , pious , is inserted , it is not to exclude other Governours , as if the commandements or directions of none but pious Governours were to be obeyed . For d d Rom. 13. 1. &c Eph. 6. 5. 1 Tim 6. 1. Tit. 2. 9 — 3. 1. the Apostles , that wrote to Christian subjects and servants that were under Heathen Governours 1 Pet. 2. 13 , 14 , 18. — 3. 1. and Masters , exhorted to obey such , namely in the Lord , so farre forth as they obey not in things forbidden by God , or any way against his will . ( e e The whole armour of God . Treat . 1. § 6 , 96 & Treat . 3. §. 51. & Treat . 7. §. 38. Whereof I have elsewhere spoken moreat large . ) Yet where Governours are pious , obedience ought so much the rather to be yeelded to them : as the Apostle adviseth , where he saith , f f 1 Tim. 6. 2. They that have believing masters , let them the rather do them service , because they are faithfull . Such an one was Moses , to whose charge Aaron here yeelded obedience . And therefore this attribute , pious , is here inserted . Of this generall point I have treated in The Churches Conquest , on Exo. 17. 10. §. 36.

§. 54. Of ordering obedience in circumstances aright .

II. * * See §. 52. Obedite ad omne opus bonum . Si bonum est quod praecipit praeses jubentis obsequere voluntati . Sin malum , &c. Hier Comment. in Tit. 3. OBedience is to be yeelded according to the charge given . In such charges as God giveth , or by faithfull Ministers are given from God , this holdeth good without any limitation . In charges given by men it must be limited and restrained by such circumstances as are not against God and his Word .

For the former kind of charges and directions which are Divine , these phrases of a 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 b Num. 22. 18. not going beyond the word of the Lord to do lesse or more , or c c — 24. 13. to do good or bad of ones owne mind , imply a precise cleaving , and close holding to Gods Word , so as we swarve from it in nothing , no not in circumstances . That first phrase of not turning to the right hand or to the left , implieth that Gods Word is as a right way wherein onely we must walke to attaine unto happinesse : and that being in that way , we may not turne out of it on any side , any whither . The phrase is used in that promise which the Israelites made to Edom when they desired to passe thorow his land . d d Numb. 20 17. Let us passe ( say they ) thorow thy country : we will not passe thorow the fields or thorow the vineyards , neitherwill we drinke of the water of the wells : we will go by the Kings high way : we will not turne to the right hand nor to the left , untill we have passed thy borders . They hereby professe to keepe themselves onely in the high-way : and not at any time any where to step out of it , no not with mind of returning into it againe . Thus it imports that it is not enough in some things to follow Gods direction , and so to walke in his way : and in other things to swerve from his direction , and so to walke out of it ; but in all things we must follow it . Yea though there be occasions of sundry sorts , some enticing us one way , others another way , some to the right hand , some to the left , some more faire in shew then others , yet ought we not to yeeld to any of them . This charge given to Moses ( e e Exo 25. 40 Looke that thou make them after their patterne , which was shewed thee in the mount ) hath respect not only to the generall matter and substance , but also to particular manner and circumstances . So do all those Epithites which in Divine directions and commandements are used to set out the manner of performing things required .

Iosiah did herein testifie his respect to God and his Word , f 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 g — 23. 25. afterward thus more fully expressed , He turned to the Lord with all his heart , and with all his soule , and with all his might , according to all the Law of Moses .

For directions and charges which men that are in authority over us , do give , the forementioned phrase is applied to them . Where God appointed Iudges over his people to decide matters of controversie , he ordained that his people should do h h Deut. 17. 11. according to the judgement of those Iudges , and not decline from the sentence which they should shew , to the right hand or to the left . i i Ios. 1. 17. The Israelites professe that they had hearkened unto Moses in all things : and promise so to hearken unto Ioshua .

To yeeld such obedience to Gods charge , in the matter and manner , in the substance and circumstances thereof , is a reall acknowledgement , not of his Soveraignty onely , and power to command , but of his wisdome also in ordering of his commands so as good heed is to be given to every circumstance thereof : not one , no not the least of them being in vaine .

This also manifesteth a very dutifull respect to God , to be conscionable in performing whatsoever he manifesteth to be Ne tractemus quare Deus unumquodque praeceperit ; sed quodcunque viderit esse mandatum , hoc pia mens hominis implere festinet . Hier Comment. in Eccl. 8. his will : whether to us it seeme substantiall or circumstantiall . It shewes that we humbly can submit our thoughts to the counsell of God , when we question not his charge , but readily do whatsoever is commanded .

Such a subjection to our Governours is an outward demonstration of the respect we beare to that place wherein God hath set them over us , and to that authority which he hath given them . They that obey onely in such things as themselves thinke substantiall and weighty , may seeme to obey rather for the matter , then for authority sake : and they that neglect or refuse to observe the circumstances given in charge , shew that they thinke themselves wiser then their Governours ; and better know how to distinguish betwixt needfull , and not-needfull matters , then their Governours ; which favoureth too rankely of pride and presumption .

§. 55. Of the danger of scanty obedience .

1. MAny mens obedience is hereby discovered to be very scanty and faulty , especially in relation to Divine directions and commandements : even the obedience of such as think highly of that they have done . Instance Sauls obedience . He , it seemes , was well conceited of his obedience , when he met Samuel with this congratulation , a a 1 Sam. 15. 13. Blessed be thou of the Lord : I have performed the comman dement of the Lord . Yet Samuel challengeth him of b b — 19. disobedience , and of c c — 23. rebellion . Saul performed the d d — 3. substance of Gods charge : for he e e — 7. smote the Amalakites . But he failed in the f f — 3. extent of that charge , he did not utterly destroy all that they had : he g g — 15. spared the best of the sheepe and of the oxen . This tooke away the glory , comfort , and benefit of his generall obedience . His reward was the reward of rebellion . h h 1 Sam. 15. 23. It cost him his kingdome . Gods indignation against failing in such things as foolish man may count circumstances , is manifested in the example of that i i 1 King . 13. 1 , &c. Man of God which was sent to Ieroboam . He faithfully delivered his whole message : and though the King invited him to tarry and refresh himselfe , yet he would not , because the Lord had forbidden him so to do . Yet because afterwards he believed another Prophet against that part of Gods charge , and went back with him to eat and to drink in his house , it cost him his life : a Lion met him , and slew him .

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

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

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

§. 57. Of speed in relieving the distressed .

III. * * Sec §. 52. HAste must be made to relieve such as are in distresse . When a 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 tarying for day light , marched by night . It appeareth that b b 1 Sam. 11. 11. Saul did so for the succour of Iabesh Gilead . For he came into the middest of the hoste of the enemies in the morning watch : so as he must needs march in the night time . When the Shunemite saw her sonne to be dead , but withall was perswaded that by the Prophet Elisha he might be restored to life , she saith to her husband , c 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 RVN to the Man of God . d d Ioh 4. 49. The noble man that said to Christ , Sir come downe ere my child die , intended that he should make all the haste he could . So did he that said , e e Mar. 9. 22. If thou caust do any thing have compassion on us and helpe us . f f Luk. 15. 20. Thus the Father of the Prodigall seeing his sonne afarre off ragged and ragged , He had compassion , and RAN and fell on his necke .

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

§. 58. Of the danger of delaying succour .

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

§. 59. Of speedy succour .

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

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

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

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

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

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

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

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

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

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

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

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

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

§. 63. Of observing Gods judgements .

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

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

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

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

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

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

§. 64. Of the sense and scope of the 48 Verse . NVMB. 16. 48. And he stood betweene the dead and the living . And the plague was stayed .

HEre is a circumstance used by Aaron more then is expressed to be enjoyned by Moses : but yet not against any thing enjoyned : but that which may rather be by consequence gathered . For he was to go to the congregation among whom the plague was begun . He was also to make an attonement : the attonement was not for the dead , but for the living . To shew that it was for the living , he stands betwixt the living and the dead : leaving the dead behind him : turning his face to the living ; holding the incense before him , that the living might behold the smoke thereof ascending to heaven for them . Herein he typified the true Of Christs intercession , See §. 38. and great High-Priest the Lord Iesus Christ , our Mediatour , who stands betwixt us and the destroying wrath of God .

This phrase betweene the living and the dead sheweth that the dead fell among the living , so as the living were in great danger of death .

Hereupon it is inferred , that , the plague was stayed . The word translated ( stayed ) properly signifieth to shut or hold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 occlusit . in a thing so as it cannot come forth . It is oft put for a a Gen. 16 2. — 20 18. Pro 10. 16. closing up a womans wombe , so as no child can come from thence . And for b b 2 Chro 7. 13. 1 King . 8. 35. shutting up , or closing the heavens , so as they cannot send downe raine : and c c Ier. 20. 9. for fast holding in of fire , so as it cannot breake forth . All these applications of the word do imply that the Lord by a strong hand held this plague , which was as a devouring beast , desirous to devoure more had more , that it should do no more hurt .

We have here in this Verse The efficacy of the meanes which Aaron used .

Two points are particularly expressed . 1. The Manner of using the meanes . He stood betweene the dead and the living . 2. The Effect thereof . The plague was stayed .

The mention of the living , in the former part , for whose preservation Aaron stood betweene them and the dead , giveth us to understand , that I. Meanes is to be used for preservation of the living . The mixture of the dead with the living , implied by Aarons care to stand betweene them , shewes that the living were in great hazzard of death , even in regard of humane meanes , in a desperate case , and doth us further to wit , that II. Meanes must be used in most desperate distresses . The latter part which declareth the Effect of the meanes , as it hath relation to the meanes used , giveth instance , that III. Warrantable meanes rightly used proove effectuall . As the said effect of staying the plague , hath relation to God , to whom the incense was offered up , and by whom that effect was brought to passe , it giveth proofe , that IIII. God hath an absolute power over plagues .

As he sent this plague , whereof * * See §. 48. before , so he pulls backe and restraines this plague ; he so closeth the mouth of this devouring beast , as it can destroy no more : he so shutteth up and fast tieth this mad dog , as it cannot bite one more .

§. 65. Of using meanes to preserve the living .

I. * * See §. 64. MEanes must be used for preservation of the living . a a Exo. 32. 28 , &c. After that three thousand of those that came out of Egypt were slaine for worshipping the golden calfe that Aaron made , Moses goeth up againe to the mount to pray for their preservation who were remaining . b 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 c Isa. 37. 4. Hezekiah desired Isayah to doe , Lift up thy prayer for the remnant that is left : d d Ier. 42. 2. and which the remainder of the people after the captivity desired Ieremiah to do , Pray for all this remnant .

While men live , if they have sinned , they may repent : Benefits of life Eccl 7. 2. The living will lay things to heart . While they live they may use the gifts and abilities of minde or body which God hath given them to the honour of God , and to their owne , and others good : while they live they may increase in the good things they have : they may also attaine unto more : while they live they may make sure to themselves the eternall salvation of their soules . Life is the time of receiving all needfull grace : and f f Gal. 6. 10. of doing all manner of good . It is g g Ioh. 9. 4. the day wherein men may work . h h Isa. 38. 18 , 19 The living , the living , he shall praise thee O Lord . The grave cannot praise thee : death can not celebrate thee : they that go downe into the pit cannot hope for thy truth . i i Eccl. 9. 10. There is no worke nor device , nor knowledge , nor wisdome in the grave . In these respects true is this proverbe , A living dog is better then a dead lion .

How foolish , how impious , how sacrilegious are they , See more against praying for the dead in The whole armor of God , on Eph. 6. 18 §. 39 , 40 , &c. that spend this sweet incense of prayer in vaine : as all they do , that offer it up for the dead . If it were useful for the dead , why did Aaron stand betwixt the living and the dead ? Why did he make a difference betwixt them ? Why did he not offer in cense for the dead as well as for the living ?

As we desire to make prayer acceptable to God , comfortable to our owne soules , and profitable to others , let us powre them forth for those of whom there may be some hope : and those are only the living . k k 2 Sam. 12. 22. While the child was yet alive ( saith David ) I facted and wept . For these , even for all sorts of these , in health , in sicknesse , in safety , in danger , while they are young , well growne , or old , in what case soever , of what state soever they be , and for obtaining of what good soever may be needfull for them , and for deliverance from what evill soever they are subject unto , we may , we must pray .

§. 66. Of using meanes in desperate cases .

II. * * See §. 64. MEanes must be used in most desperate distresses . This is especially to be understood of spirituall meanes , whereby immediately and directly helpe is sought of God , who can helpe in such cases as men can see no hope of helpe therein . Physitians may see good ground to give over a patient , knowing that according to the ordinary course of nature all the meanes that they can use will do no good . But a Christian must never cease to use the spirituall Catholicon , that generall remedy which is fit for any malady , prayer . Note the instances given in the former Section , and you shall find Moses , Davids , Isayahs , Ieremiahs prayers to be made in desperate cases . a a 2 Sam. 12. 16. Dauids child was questionlesse in mans eye past recovery , when he fasted , and lay all night upon the earth , and besought God for it . Much more past recovery was b b Isa. 38. 1 , 2. Hezekiah , when God sent him this message , Thou shalt die , and not live : yet he prayed unto the Lord , and was heard . The cases of many that came to Christ for cure in the dayes of his flesh , were very desperate , yet found they helpe . Among other , c c Mar: 5. 25. A woman which had an issue of bloud twelve yeares , and had suffered many things of many Physitians , and had spent all that she had and was nothing bettered , but rather grew worse , came to Christ , and was cured . So d d Luk. 13. 11. The woman whom Satan had bound eighteene yeares . So e e Ioh. 5. 5. the man which had an infirmity thirty and eight yeares . So sundry Lepers , Demoniacks , men , women , and children at point of death ; and many others visited with incurable maladies .

Divine power is not limited with any naturall bounds : it is not restrained in that compasse which is prescribed to creatures . It can affoord succour when creatures may think no succour can be affoorded . Instance the remedy which God affoorded to man after his fall .

Yea when men may thinke the Divine wrath to be implacably incensed , there may be thoughts of mercy in God . After the Lord had drowned the world , He smelled a sweet Gen. 8. 21. savour , and said in his heart , I will not againe curse the ground . After he had threatned to dis-inherit Israel , Moses praying for them , he said , I have pardoned according to thy word . Num. 14. 20.

What encouragement have we now to continue our instant prayer to God , for staying this plague that now so rageth among us . What though it increase hundreds every weeke ? f f Isa 59 1. Behold the Lords hand is not shortned that it cannot save : nor his eare heavy that it cannot heare . Though g g 2 Chro 20 12 we know what to do , yet let our eyes be upon the Lord . Many thousands are fallen dead before us : yet are there many living among us . Christ our true Aaron , our true and great High-Priest , he standeth betwixt the living and the dead . He by his intercession will pacifie the wrath of his father , and procure his favour for the living . Only , as they who were stung with fiery serpents , looked on the Brasen Serpent , so let us with the eye of faith looke on Iesus on high at the right hand of his Father . Let not the multitudes of them that are dead , nor the present raging of this plague too much daunt us : let us continue to offer up our incense to God , and expect his time for deliverance , and deliverance in his time . To encourage us the more hereunto , let the next point be well noted .

§. 67. Of the efficacy of right meanes .

III. * * See §. 64. Legimus Aaron adversum ignem Israelis populum devorantem occurrisse & stetisse medium : & opposuisse murumpro salute pòpuli , &c. Sicut enim murus hosti opponitur , & adversario occurri solet ex adverso contraque venien ti●ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 WArrantable meanes rightly used proove effectuall . This might be exemplified by all those extraordinary meanes which in Scripture are recorded to be prescribed , or otherwise warranted by God . But to insist only on such ordinary meanes as are warranted to us , and to the whole Church of God in all ages , take a view of the prayers which Saints from time to time have made unto God for obtaining good things , and for removing evils : yea of their fastings , of their teares , of their manifold humbling of themselves , and you shall find them ever to have beene effectuall , if they have been rightly used , as I have a a See The whole armour of God , on Eph. 6. 18 § 20 , 21 , 22 , &c 97 , 104. elsewhere more fully declared .

Gods power , wisdome , truth , and other like attributes are engaged in the meanes which he himselfe doth warrant . If they being rightly used should faile in their efficacy , he that hath ordained them , might be thought improvident in choosing such means , or impotent and unable to bring what he intended to effect : or unfaithfull and carelesse in making that good to his people , which by his Word he hath made them expect . But farre are all such things from God . All things therefore ordained by him shall assuredly be effectuall to effect that for which hee hath ordained them : if at least there be not a failing on mans part in the right manner of using them . For we may confidently think and say , that where warrantable meanes have failed of their efficacy , the fault hath beene in mans using them amisse . An Apostle hath taught us so to avouch . For , saith he , Ye aske and receive Iam. 4. 3. not , because ye aske amisse .

Be wise now in observing what meanes God hath warranted for effecting any thing that we desire , and also what circumstances he hath prescribed for the right manner of using them Be conscionable & carefull so to use those means : and then in faith depend on God for his blessing . For thus doing take a few instances .

1. c c See The whole armour of God on Eph. 6 16 § 19 God hath sanctified the Ministry of his Word for What meanes God hath sanctified . How to be used . breeding and increasing faith , and other needfull Christian graces . Frequent therefore the Ministry of the Word : attend to it reverently : mixe faith with thy hearing : and unto all adde obedience thereunto .

2. d d See there also § 66. The Sacraments are ordained to seale up Gods promises , for further strengthening of our faith . Take order therfore for your children in due order according to the direction of Gods Word to be baptized . And believe the extent of these promises , c c Gen 17. 17. I wil be a God to thee , & to thy seed after thee . d d Psal 112. 2. The generation of the upright shal be blessed . e e Act. 2. 39. The promise is to you and to your children . f f 1 Cor. 7. 14. Your children are holy . And as for the other Sacrament , make conscience of a frequent participation thereof . But see that you examine your selves , and so eat of that bread , and drink of that cup.

3. e e See The whole armour of God . on Eph. 6. 18. §. 20. Prayer is a prescribed meanes for obtaining divine benediction on every thing that we take in hand . Pray therefore continually : lift up pure hands without wrath : pray in saith .

4. f f Ibid. §. 104. In extraordinary cases , prayer is to be sharpned with fasting . Therefore pray and fast . In your fasts humble your soules as well as your bodies : make confession of your sinnes : and renew your repentance .

5. g g Ibid. § , 112. Vowes are warranted for binding us the more firmly to duty : and restraining us more straightly from sinne . Vow therefore in truth , righteousnesse , and judgement . Vow with an unalterable resolution to performe what you vow .

§. 68. Of Gods power over plagues .

IIII. * * See §. 64. GOD hath an absolute power over plagues . Suddenly , as soone as he will he can restraine them , and keepe them from devouring any more . As he can say to the sea , Hitherto shalt thou come , and no further : and here shall thy proud waves be stayed : so can be say to the Iob 38. 11. pestilence , So long shalt thou continue , and no longer : so many shalt thou destroy , and no more . b b 2 Sam. 24. 13 , 15 , 25. Did not the Lord before hand threaten to send a plague upon Israel in Davids time three dayes : and answerably it continued till the time appointed ? But when the wrath of the Lord was pacified , the plague was stayed . c c Exo 8. 12 , 13. 30 , 31. — 9. 33. — 10. 18 , 19. Did he not remove the plagues from Egypt , so soone as Moses prayed unto him ? This power of the Lord over plagues and diseases , was visibly manifested in the Sonne of God , while he lived on earth . For he spake the word , and they went away : which the Centurion well observing , said to Christ , d d Mat. 8. 8 Speake the word onely , and my servant shal be healed .

The Lord , as he is the Creatour , so the Governour of all things : nothing can be without him : nothing can abide longer then he will . He calls , he sends , he bids come , he bids go away : answerably they come , they go . e e Psal. 105. 28. They rebell not against his word .

As ye desire to have this plague that burneth so fiercely among us , and destroyeth so many , to be stayed , use the only remedy that is of power to that purpose , Call upon God to stay it . The plague it selfe is like a fierce , mad , mastivedog , that will not cease to bite if he be loose . The Lord of plagues must chaine him up . Yea , it is like ravenous lions , that are ready to teare in peeces and devoure all they can catch . The Lord onely can stop the mouth of this lion , as f f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast . All antidotes , all preservatives , all manner of outward meanes are nothing without the Lord . He can preserve whom he will while the plague rageth most . He can stay it as speedily , as suddenly , as thorowly as he please . Call therefore upon him , turne unto him , trust on him , and doubt not but that our God that hath such power over plagues , will in his good time , when his worke is accomplished upon this Citie , and upon this Land , stay this plague .

This is a point of much comfort to such as have assurance of Gods fatherly love to them , that their Father hath an absolute power over plagues .

§. 69. Of the meaning of the 49 Verse . NVMB. 16. 49. Now they that died in the plague were foureteene thousand , and seven hundred , beside them that died about the matter of Korah .

THe severity of Gods stroake by the fore-mentioned plague is here set downe : and that by the expresse number of them that were destroyed by that pestilence . The particle translated IN , ( * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the plague ) among other significations oft setteth out the instrumentall cause , whereby a thing is effected : as where the Lord saith to the Iewes that were in Egypt , I will punish them a a Ier. 44. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 BY the sword , BY the famine , and BY the pestilence . Others therefore thus translate this text , Of the plague , that is , by it . The plague was the instrumentall cause of their death . Circumstances shew that this plague from the first beginning to the end of it continued not a whole day . For so soone as the people gathered themselves together against Moses and Aaron , the Lord threatned to consume them . Then instantly Moses and Aaron fell on their faces : and Moses then discerned that the plague was begun : which so soone as hee espied , he bad Aaron quickely offer up incense . Aaron accordingly ranne for incense , brought it , offered it up : and the plague was stayed . These circumstances duely weighed , who can imagine that there was more then a day from the beginning to the end of this plague : so as in the space of a few houres , foureteene thousand and seven hundred died together of a plague . O terrible stroake !

To aggravate the terrour hereof , mention is made of another fearefull judgement , which fell upon that people not long before , thus inferred , Beside them that died about the matter of Korah . What this matter was , the former part of this chapter expresly recordeth . It was a conspiracy of Korah , here mentioned , with Dathan and Abiram , against Moses , the chiefe Prince ; and Aaron , the chiefe Priest , appointed by God over the children of Israel . b b Exo. 6. 18. This Korah was cosen german to Aaron : for they were brothers children . He therefore being of an ambitious spirit , scorned that his kinseman should bee so farre preferred before him , as to bee High-Priest : Thereupon hee gathers many of the Princes together to take part with him : supposing by strong hand to wrest from Aaron the dignity of Priest-hood , which the Lord had conferred upon them . Dathan and Abiram were of another Tribe , the tribe of Reuben . These , as is probable , had another aime , and that at the chiefe civill government , wherein God had set Moses . Reuben being the eldest sonne of Israel , these two brothers were d d Pronepotes . Numb. 26. 5. under nephewes to Reuben , three generations from him : and imagined that they comming from the eldest sonne should be the chiefe overall . Thus having no regard to the choice which God had made of Moses and Aaron , they would thrust themselves into places of eminency . The Lord was so highly displeased hereat , as he destroyed them , and such as tooke part with them , with two fearefull judgements . The earth suddenly opened and swallowed up some of them alive : and fire suddenly flamed out upon others and destroyed them . e e Numb. 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire . How many were swallowed up by the earth is not expressed : but it may be conjectured that they were a great multitude .

This was the matter of Korah here mentioned . Korah was the Ring-leader of all . For f f Numb. 16. 1. he is the first mentioned in the conspiracy . g g — 5. He impudently gathered an head against Moses and Aaron , while h h — 12. Dathan and Abiram abode in their tents . i i Numb. 26. 9. It is said of Dathan and Abiram , that they strove against Moses and Aaron in the conspiracy of Korah . So as the conspiracy was Korahs especially . He was the chiefe conspirator . The matter therefore here intended compriseth under it , both the earths swallowing up of some , and the fires consuming of others .

The people that by the earths opening , and fires breaking out perished , are said to die in the matter of Korah , because his ambition being the first motive of that rebellion , he was a cause of their sinne , and so of their judgement . Thus their death is imputed to him . They died in his businesse , about his matter .

The Summe of this verse is A declaration of the severity of Gods indignation : which is 1. Propounded , in the number of those that died of this plague , 14700. 2. Aggravated , by other fearefull judgements executed the day before . Besides those that died about the matter of Korah . Here have we , 1. A generall intimation of the judgements . Besides those that died . 2. A manifestation of the originall cause of all . The matter of Korah .

The first point sheweth , that , I. A plague can quickly destroy a multitude . The aggravation pointeth at other judgements that were the day before inflicted on the people , and giveth evidence , that , II. God can many wayes destroy men . By causing the earth to open it selfe , he destroyed some : by fire he consumed others : yet besides these , 14700. die of a plague . The manner of expressing the former judgements by relation to Korah , thus , in the matter of Korah , giveth proofe , that III. The bloud of accessaries lieth upon the principalls . Korahs matter was the peoples death . In that others died about that matter , it further giveth instance , that IIII. Accessaries make themselves liable to the judgement that falleth on the principall .

§. 70. Of a plagues devouring .

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

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

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

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

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

At Constantinople a plague swept away three hundred thousand persons .

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

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

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

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

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

In Richard the seconds time , a great pestilence was in Stow. in his generall 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 therof in the city of York eleven thousand .

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

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

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

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

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

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

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

§. 71. Of the terrour of a plague .

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

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

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

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

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

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

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

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

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

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

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

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

FINIS .

An Alphabeticall Table of the principall points handled in The Plaister for the Plague , on Numb . Chap. 16. Ver. 44 , 45 , 46 , 47 , 48 , 49. A ACcessaries . 115 123 Afflictions . See Iudgements . Afflictions effects of love and wrath . 86 Afflictions their kinds . 86 Anger . See Wrath. Altars . 35 Attonement , what it imports . 37 Attonement may be made after wrath is incensed . 53 Attonement rejected by desperate ones . 55 Attonement a penitents comfort . 56 Attonement to be sought . 57 Apostasie provoketh wrath . 78 82 B BEleevers may die of the plague . 21 Boldnesse caused by a good warrant . 100 Bloud 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 Christs 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 sinne 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 Evill . See Sinne. F FAlling on face in prayer . 32 Fire on the altar . 35 Fiery and fierce is Gods wrath . 66 73 Flaggs three . 50 Folly to adde sinne to sinne . 50 Foretelling judgements . 11 G GOD revengeth the rebellious . 28 God hath an absolute power over plagues . 112 God hath many wayes to destroy . 120 Gods wrath . See Wrath. Godly . See Saints . Governours abuse of authoritie causeth wrath . 75 80 Governours to be obeyed . 93 H HVmility pretended is pride . 62 Humane bloud sacrificed . 42 I I Dolatry provokes wrath . 74 79 IEHOVAH addeth terrour to wrath . 74 Impenitency causeth wrath . 78 81 Incense , how made . 36 Incense resembled to praier . 58 Incense typisied 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 Iobs afflictiŏs , of what kind . 56 Iudgements . See Afflictions . See Wrath. Iudgements are consequents of sinne . 5 Iudgements causes to be searched out . 6 Iudgements why foretold . 11 Iudgements how now foretold . 13 Iudgments kept from Saints . 17 Iudgements how fall on Saints . 18 Iudgements a motive to avoid communion with the wicked . 23 Iudgements oft staid by mixture of Saints . 26 Iudgements to utter ruine caused by stubbornenesse . 29 Iudgements sudden very fearefull . 30 Iudgements extremity caused by delay in pacifying Gods wrath . 50 Iudgements oft terrible in the beginning . 89 Iudgements to be observed . 104 Iudgements generall effects of wrath . 85 L LIfes benefits . 108 Living to be preserved by all good means . 107 Love of God peculiar to man . 54 M MAgistrates . See Governours . Meanes warrantable to pacifie Gods wrath to be used . 41 Meanes to preserve the living to be used . 107 Meanes to be used in desperate cases . 109 Meanes many God hath to destroy . 120 Means well used effectuall . 110 Mercy to such as wrong us . 47 Ministers know Gods mind . 12 13 Ministers abuses cause wrath . 76 80 Ministers , how they can foretell judgement . 13 Multitudes in evill to be left . 25 O OBedience to Governours 93 Obedience with due circumstances . 94 Obedience scanty , dangerous . 96 Obedience universall . 97 Obstinacy . See Stubbornenes P PAcifie . See Wrath. Papists toyes to pacifie Gods wrath . 44 Papists faile in materiall circumstances . 46 Plague may take away beleevers . 21 Plague whether a cause to fly . 24 Plague properly taken here meant . 83 Plague an evidence of Gods 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 publique persons not bound to visit the infected . 103 In plague times others may be substituted in the roome of eminent persons . 103 Plagues in Gods power . 212 Plague soone destroyes many . 116 Plague not to be sleighted . 119 Prayer resembled to incense . 58 Principals bring others bloud on themselves . 121 Profanation of holy things and times provoketh wrath . 74 79 Profession polluted causeth wrath . 74 75 79 Provocations of Gods wrath so many by us , as cause much matter of humiliation , 79 R REconciliation . See Attonement . Repentance deferd dangerous . 50 Repentance speedy profitable . 51 Repentants comfort in reconciliation . 56 Revenge on rebellious by God . 28 S SAcrificing humane bloud . 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 judgments . 26 27 Sin causeth judgement . 5 Sinnes what especially cause judgement . 6 Sinnes to be put away for judgement . 9 Sinnes which especially provoke wrath . 74 Sinnes provoking wrath rife among us . 79 In Sin leave multitudes . 25 Speed in relieving oppressed . 49 98 99 Speedy repentance profitable . 51 Speedily pacifie Gods wrath . 49 Stoicks condemne all passions . 71 Stubbornenesse causeth utter ruine . 29 Stubbornenesse provoketh wrath . 77 81 Sudden judgments fearfull . 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 affoords directions for matter and manner . 94 &c Wrath. See Iudgements . 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 meanes . 41 Wrath of God incensed by the means which Papists use to pacifie it . 44 Wrath of God speedily to be pacified . 49 Wrath of God a fire , and fierce . 49 Wrath being incensed attonement may be made . 53 Wrath of God hath degrees . 66 Wrath how attributed to God . 67 Wrath not simply sinfull . 69 Wrath how perverted . 70 Wrath of God many wayes provoked . 72 79 Wrath of IEHOVAH terrible . 73 Wrath by what sinnes especially provoked . 74 Wrath of God manifested by a plague . 85 Wrongers of us to have mercie . 47 FINIS .

DEARTHS DEATH : OR , A REMOVALL of FAMINE : Gathered out of II SAM. XXI . 1. By WILLIAM GOVGE .

PSAL. 107. 33 , 34. He turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein . IOEL 2. 13 , 14. Turne unto the LORD your God : for he is gracious , &c. Who knoweth if he will returne 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 Signe of the Bible , at the great North doore of Pauls . 1631.

TO THE RIGHT WORSHIPFVLL , AND most worthy of all honour , Mrs. MARY MOORE , Perpetuity of Grace here , and Eternity of Glory hereafter . Much esteemed , Much honoured ,

GRatefulnesse makes inquisitive . A greatefull 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 gratefull Prophet , what shall I render unto the Lord for all his benefits towards me ? Psal. 116. 12. In relation to man saith a gratefull King , Is there yet any left of the house of Saul , that I may shew him kindnesse for Ionathans sake ? 2 Sam. 9. 1. Let me say it boldly , for I say it truly . My soule is inquisitive : as in regard of God , what I may render unto him : so in regard of your selfe , Good Mrs. Moore , what I may render unto you . God knowes my minde and heart . For he is the Searcher of hearts , ( Ier. 17. 10. ) To you it must be made knowne . 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 gratefulnesse towards you , I haue 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 publique acknowledgement of the gratefull respect I beare , and bounden duty which I owe 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 tooke notice of me .

2. The many reall 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 motherlesse . Among many other , this is one thing which gives me occasion to say in regard of my last dangerous sicknesse , It is good for me that I was afflicted . That sicknesse was an occasion of your taking my daughter to your tuition . What is , what ought to be a fathers care , but ( next to the salvation of his owne soule ) the good education of his children ? What can be more acceptable to him , then approved means tending to that end ? May I then , can I then be unmindfull of her , or ungratefull to her that hath affoorded such means ? Have I not cause to be inquisitive , and to thinke and say , What shall I render ? Render a recompence 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 owne sake , for goodnes sake . All the recompence which they expect is a gratefull acknowledgement of the kindnesse they shew , of the goodnes 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 generall motives , which induce me to prefixe your worthy name before this treatise : As , 1. the eminency of your endowments , which make this stile Mrs. Mary Moore ( at least in their judgement who well know you ) more eminent , then 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 principall points of this treatise . This treatise is of famine , and of means to remove it , or restraine it , and keep it from excesse . Piety towards him that causeth plenty and scarcity : Prudence in well ordering present abundance : Providence for the future : Compassion in times of want : Liberality to such as need : Contentment in that whereunto God calleth : Patience in all judgements : Diligence in searching after the causes thereof : Conscience in using the meanes warranted and sanctified for averting judgements : Confidence in greatest necessities are principall points handled in this treatise . The naming of the particulars is enough to give evidence of the sutablenesse of your disposition thereunto .

The present necessity of the times , wherein bread the staffe of mans life is so scarce , have drawne my thoughts to meditate on the subject matter handled in this treatise ( which is in one word , FAMINE ) that I might stirre up my selfe and others to take notice of the beginning of Gods judgement : that wisely we may seek the Lord betimes , and use all good means for moderating and removing this instant dearth , and for preventing the like , or any other heavier judgment for the future . So as I cannot think such a subject at such a time to be unseasonable : if at least the Composer of the Treatise were able answerably to handle it . But as it is , I have made bold to dedicate it to your patronage ; whom , for the reasons before rendred , and many other like to them , I judge to be as fit thereto , as the treatise it selfe is fit for the present time . In all greatefulnes it is presented unto you . With all kindnes let it be accepted of you . As for recompence , To him that is ready graciously to accept , and able plenteously to reward all goodnesse done for his sake to any of his , knees are humbly bowed at the Throne of his Grace , by

Black Friers , London . 1. Ian. 1630. Your Worships Remembrancer WILLIAM GOVGE .

A Table of the principall Points handled in DEARTHS DEATH , on II SAM. XXI . I. § . 1. OF the meaning of the text . 129 § . 2. Of the resolution and observations of the text . 133 § . 3. Of famine a judgement . 134 § . 4. Of the effects of famine . 135 § . 5. Of preventing famine by procuring plenty . 138 § . 6. Of the sinnes which cause famine . 139 § . 7. Of moderating a famine . 141 § . 8. Of removing famine . 143 § . 9. Of promises for succour in famine . 145 § . 10. Of instances of Gods preserving in famine , and removing famine . 146 § . 11. Of famine in a pious polity . 147 § . 12. Of the causes of judgements under good Gouernors . 147 § . 13. Of punishing predecessours sinnes in their successours time . 148 § . 14. Of mis-judging a profession by outward judgments . 150 § . 15. Of duties which judgements under pious Princes require . 151 § . 16. Of long continued famine . 152 § . 17. Of duties by reason of long famine . 153 § . 18. Of searching out causes of judgements . 154 § . 19. Of Governours care in publique judgements . 155 § . 20. Of seeking to God for removing judgements . 157 § . 21. Of Gods causing famine . 157 § . 22. Of the meanes of famine ordered by God . 158 § . 23. Of enquiring of God in and by his Word . 161 § . 24. Of the extremity of famine in the last siege of Ierusalem . 163 § . 25. Of extremity of famine , where were no invasions of enemies , nor sieges , but immediately from Gods hand . 168 § . 26. Of famines in England . 170 § . 27. Of uses to be made of the terriblenesse of famine . 171

DEARTHS DEATH : OR , A Removall of Famine , gathered out of II SAM. XXI . I.

§. 1. Of the meaning of this text . 2 SAM. 21. 1. Then there was a famine in the dayes of David , three yeares , yeare after yeare , and David enquired of the Lord .

A Remedy for a famine is here set before us . Such a remedy as removed the famine where it was used . For it is said , a a Verse 14. After that , God was entreated for the land : that is , such satisfaction being made for the sin which provoked Gods wrath , and brought the famine upon the land , Gods wrath was appeased , and thereupon the famine removed . b 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 c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The first particle is a copulative particle , and properly signifieth , and ; yet is it oft used as a conjunction of time ; especially when it coupleth histories together . Therefore not unfitly is it here translated , then .

But great question is moved about the time , when this famine In what yeare of David the famine began . should be . Whether after all the forementioned histories of Absaloms rebellion , and Shebaes defection , or before them .

That which hath given occasion to this question , is a computation of time set downe for the beginning of Absaloms rebellion , thus , And it came to passe after forty yeares that 2 Sam. 15. 7. Absalom said , &c. Those forty yeares are supposed to be the forty yeares of Davids raigne . Which if it be granted , this famine can neither follow after Absaloms rebellion , nor be about that time . For David raigned but forty yeares : and this famine continued three yeares .

To take away all question , some say that this and other histories following to the end of this booke , are not set downe in just order of time : but , as memorable matters , are e e Per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pet. Mart. Comment. in hunc loc. Tremel , & Iunius an notat . in 2 Sam. 24 1. utraque haec historia ( aempe de Fame & Peste ) per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 temporum ultimoloco penitur . added after the former histories that depended one upon another .

It cannot be denied but that the Scripture sometimes so transposeth histories . Neither will I much contend about the transposing of these histories . No great inconvenience will follow thereupon . Yet the ground of all seemeth not to be very sound . For by many arguments it may be evinced that those forty yeares before mentioned , are not to be accounted the forty yeares of Davids raigne .

For first , beside that there is no mention of Davids raigne in that place , the phrase is thus expressed in the originall , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a fine 40 annorum . From the end of forty yeares . Now it s more probable that David ended his raigne rather within the forty yeares , then beyond them . Because both in sacred Scripture , and other writings , the yeare wherein a King dieth is computed in the yeares of his raigne : so as , if David had raigned full forty yeares , and entred into another yeare , he would in a round reckoning have beene said to have raigned one and forty yeares . Now if Absalom began his rebellion at the end of forty yeares , and David raigned no longer then forty yeares at the most , how could so many things as are noted of Absaloms rebellion , and the consequences following thereon , be done in so short a time ?

2. In the time of Absaloms rebellion it is said of David , g g 2 Sam. 17. 8. He is a man of warre , and will not ●odge with the people . Yea , David himselfe offered to go out in battell against Absalom . — 18. 2. Yet , i i 1 King . 1. 1. before David died , such frigidity fell upon him , as with cloathes they could not keepe him warme , but were faine to bring a yong virgin to lie in his bosome . How can such an alteration be thought to be in so short a time ?

3. All the histories recorded of David in the eight last chapters of the first of Chronicles , were without all question after Absaloms rebellion . How then can that rebellion be imagined to be in the end of Davids fortieth yeare ?

The forty yeares therefore from the end wherof Absaloms rebellion began , must needs have relation to some other thing then the raigne of David . As to the beginning of the Diem pro tempore accipe Hier. Comment. l. 5. in Isay 19. Dies pro annis numeratur . Ibid lib 7. in Esa. 16 regall government : or to Samuels first annointing of David : or to some other memorable matter . And so this , and the histories following , may well follow as they are set in order of time .

The time at large is said to be k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the dayes of David : that is , in the time of his raigne . For the time of a Kings raigne is said to be l l 1 Sam. 14. 52. 1 King . 4. 25. — 14. 30. Daies what they imply . Gen. 47 9. his daies .

This word , daies , is used 1. To put them in mind of their short continuance on earth . For our continuance is but of daies , soone gone . When Iaakob would set out the brevity of his life , he thus expresseth it , The daies of the yeares of my pilgrimage . And Iob , thus , Are not mans daies as the daies of an hireling ? And David , thus , Thou hast made my daies Iob 7. 1. as an hand breadth . Psal 39. 5.

David here mentioned , was a King : and the best King that ever swayed Scepter . His name according to the notation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à David 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dod amicus , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dilectus . 1 Sam. 13. 14. Acts 13 22. 1 Sam. 18. 16. Psal. 16. 3. of it , importeth a lovely or friendly one . He was amiable and lovely before God and man : and friendly to all Gods people . He was a man after Gods owne heart . And all Israel and Iudah loved him . In the Saints was all his delight .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Famine importeth want of food for nourishment of the body . It comes from a word that signifieth to hunger .

The famine here mentioned continued three whole yeares together : and therefore after he had mentioned three yeares , he addeth , m m Tribus annis continu is . Trem. & Iun. yeare after yeare : that is , as the former English Translaters turne it , three yeares together .

The course which David tooke for removing the famine , was to enquire what course the Lord would prescribe : which is thus expressed , David enquired of the Lord : word for word in the originall thus , n 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 o Gen. 3. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adam hid himselfe from the presence of God ( Hebr. from the face of God ) And where God saith , My presence shall go ( Hebr. my face . ) Exo. 33. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Quest. What may be here meant by seeking the face , or presence , of the Lord ?

Answ. Enquiring of the Lord what might be the cause of that famine , and wherewith he might be pacified . They that thus translate it , Asked counsell of the Lord , rightly aime at the meaning of the phrase .

Quest. How did David here enquire of the Lord ?

Answ. The particular manner is not expressed . Diverse manners are in other places set downe . For , David 1. Sometimes by the High-Priest enquired of the Lord , 1 Sam. 22. 15. This was the most ordinary way , appointed by the Lord , Exo. 28 30. Numb. 27. 21. 2. Other times by an extraordinary Prophet , 1 Sam. 22. 5. & 2 Sam. 7. 2. Iosephus the Iew saith , that the Prophets made answer to David about this famine . 3. Yea , many times also by himselfe , humbly presenting Davidi Prophetae dixerunt velle Deum , &c. Item , David audiens ex Prophetis Deum velle , &c. Ioseph . Antiq. Iud. l. 7. c. 12. his supplication to God for direction , 1 Sam. 23. 2. & 2 Sam. 5. 19.

It is most probable that David here enquired of the Lord by the most solemne and approved way , which was by the Priest . And that , for that end , he went to the Arke of God ; and in that respect may fitly be said , to seeke the face of the Lord .

§. 2. Of the resolution and observations of this text .

THe Summe of this text is , A meanes for removing a Famine .

The Parts are two . 1. A Description of the Famine . 2. A Declaration of the Meanes .

In the Description we have 1. The thing described , expresly set downe . There was a famine . 2. The aggravation thereof : and that by two circumstances . 1. The time wherein it fell out . Set out by the King that then raigned . In the daies of David . 2. The continuance thereof : which is 1. Generally expressed , Three yeares . 2. Particularly exemplified , Yeare after yeare .

In the declaration of the meanes there is observable 1. The person that used the meanes , David . 2. The action that he did , sought , or enquired . 3. The object , or party of whom he enquired , Of the Lord .

This text thus opened , affoords sixe considerable observations .

I. A famine is a judgement . So is this famine here mentioned : which moved David to enquire about it . The cause of this famine rendred by the Lord , in the latter end of this verse , and the course which David tooke for removing it , do evidently prove that this famine was a judgement . 2. A famine may be under a pious Governour . If ever there was a pious Governour , David was he . Many worthy commendations are given of him : yea , he is made a patterne of a good Governour . Therefore a a 1 King . 3. 14. — 11. 38. God himselfe setteth his example as a patterne before his successours . And b b — 15. 11. 2 King . 18. 3. — 22. 2. good kings are thus commended , He did that which was right in the eyes of the Lord as did David . And evill kings are thus discommended , c 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 evill , it is said , d d 1 King . 11. 4. — 15. 3. His heart was not perfect as the heart of David . Yet there was a famine in the daies of David . III. A famine may long continue without intermission . The famine here mentioned continued three whole yeares together . A long time . IIII. Causes of judgements are to be sought out . The enquirie here mentioned importeth as much . V. Chiefe Governours ought to be most solicitous in publique judgements . David the King is herein set out as a patterne . VI. God is to be sought unto for removing judgements . So David here enquires of the Lord .

§. 3. Of famine a judgment .

I. * * See § 2. A Famine is a judgement . As a judgement it is a a Lev. 26 26 , &c. Deut. 28. 23 , 38 53. threatned in the law , and put into the catalogue of the curses , that were fearefull judgements : and b b Isa 51. 19. Ier. 42. 16. Ezek. 6. 12. by the Prophets , who were raised up to denounce Gods judgments afore-hand to his people . c c Ezek. 5. 16. 2 Chro. 20 9. Ier. 24. 10. — 27. 8. Where the Scripture mentioneth three sharp mortall arrowes of the Lord which he useth to shoot as judgements against children of men , famine is one : one of the sharpest . d d 2 Sam. 24. 13. These three arrows , as three sore judgments , 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 e Deut. 32. 23 , 24. I will spend mine arrowes upon them , in amplification thereof he addeth , They shal be burnt with hunger , f f Ioel. 1. 2 , &c. — 2. 1 , &c. Famine is the judgement which the Prophet Ioel doth most pathetically bewaile : and for removing whereof he calleth the whole land to prayer and fasting . g g 1 King . 8. 35 , 37. Famine is one of the judgements which Salomon in his effectuall prayer at the dedication of the temple earnestly deprecateth and prayeth against .

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

§. 4. Of the effects of famine .

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

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

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

3. It maketh men hard-hearted against the cries of such Qui ex opulentioribus esse videbantur , multitudine petentium absterriti , postquam innumera praestilissent , immitem & rigidum animum induebant , verentes ne eandem & ipsi cum petentibus brevi paterentur 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 , feare that the famine may bring them to want , and thereupon refuse to give to others . Yea deare and tender mothers are forced to stop their eares against the cries of their young children , having nothing to feed them withall , Lam. 2. 12. and 4. 3 , 4.

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

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

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

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

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

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

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

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

§. 5. Of preventing famine by procuring plenty .

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

For preventing Famine , we must 1. Observe such duties as procure plenty . Plenty how procured . 2. Avoid such sinnes as cause famine .

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

To this worthy walking is in particular required ,

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

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

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

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

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

§. 6. Of the sinnes which cause famine .

2. THe sinnes which cause famine are in generall a 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 , publique , crying sinnes as so farre incense the wrath of God , as thereby he is provoked to execute some publique and heavy judgement , whereof famine is one , and not one of the least , as hath beene b b § 3. 4. before shewed . These sinnes are c c Sec A Plaister for the Plague , on Num. 16. 46 § 45. Dei beneficia ad i'los referunt , qui cultorum suorum animas perdiderunt . Hier. Comment. lib 1. in Os. 2. elsewhere reckoned up .

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

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

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

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

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

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

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

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

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

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

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

§. 7. Of moderating a famine .

FOr moderating a famine when it is begun ,

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

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

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

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

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

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

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

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

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

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

§. 8. Of removing famine .

MEanes of removing famine are such as these .

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

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

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

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

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

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

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

§. 9. Of promises for succour in famine .

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

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

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

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

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

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

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

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

§. 11. Of famine in a pious polity .

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

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

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

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

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

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

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

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

True is that of Ezekiel , a a Ezek. 18. 14 , 17. If a wicked father beget a sonne that seeth all his fathers sins which he hath done , and considereth and doth not such like , he shall not die for the iniquity of his father . He shall surely live . Yet withall is that of the Law as true , b 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 fathers sinnes : but rather abhorre them , and pray that they may not be laid to their charge . These shall not beare their fathers iniquity .

There are other children which tread in their fathers 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 fathers sinnes , to be humbled for them , or to make such satisfaction for them as is meet , and to remove the evill effects of them : but some way or other make themselves accessary thereto : and in that respect are visited for them . As the vertues of predecessors descend to their posterity , as Davids and others : so the wickednesse of sinners shall fall upon their posterity , if their children , and childrens children do the like things .

In Iosiahs dayes , c c 2 King . 23. 2 , &c. though he himselfe did what lay in him to redresse the remainder of his fore-fathers abominations , yet d d Ier. 3. 6. 10. the people were not thorowly reformed . e e 2 King . 23. 26. That therefore which is noted of Gods remembring Manassehs abominations in Iosiahs daies , was not in regard of Iosiah : for it is said , that f 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 sinnes of Manasseh , notwithstanding all the care that Iosiah tooke for an universall reformation . For God will not accept the intercession of his best Saints , when the wickednesse of a sinfull nation is full , and in that kind perfected .

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

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

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

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

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

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

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

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

Governours must therefore

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

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

As for people under pious Governours ,

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

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

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

§. 16. Of long continued famine .

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

1. God suffers famine to lie the longer on men , that the smart of his stroake might be the more sensibly felt : and Why famine is long continued . his judgement not lightly regarded . For they who at first thinke 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 turne their eyes , to lift them to God in heaven .

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

3. It is long , in famine , as in other judgements , before men use to seeke after the true cause thereof . But they are ready to lay it on this wrong cause , or that wrong cause . As k k 1 King 18. 17 Ahab laid the cause of the famine in his dayes on Eliah : and l l 2 King . 6. 31 Iehoram his sonne on Elisha . And m m Ier. 44 18. the Iewes in Ieremiahs time , on the reformation of their idolatry : and n 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 appeares to be long ere David tooke a right course to find out the true cause . Three yeares had first passed over , But when men have long wearied themselves in searching after false causes , and observe by continuance of famine that they misse of the right cause : they are forced to take another course , and to fly to God for help . On this ground faith the Lord , I will go and returne to my place , till they acknowledge their offence , and seeke my face : in their affliction they will seeke me early .

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

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

1. When there is any cause to feare a famine , a 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 b See A Plaister for the Plague . on Numb. 16. 46. §. 50 , 51. in the beginning thereof humble thy selfe before God : seeke to pacifie his wrath betimes . Thus maist thou at least prevent the extremity of famine : and move God the sooner to remove it .

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

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

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

The finding out of the true cause of a judgement , is a ready

Auferamus malorum sontem , & omnia morborum sistent fluenta . Chrysad Pop. Hom. 46.

Sublata causa tollitur effectus .

way to remove a judgement : we find this true in bodily diseases . Such physitians as are most skilfull in searching and finding out the cause of a disease , are most successefull in curing the disease . For it is a principle verified by all sciences , Take away the cause , the effect followes . They that well find out the cause of a judgement , wil be carefull ( if they feele the smart of a judgement ) to pull away that cause . Which if it be rightly done , the end why God inflicted the judgement is accomplished . God having his end , he will soone cease to strike .

That which was * * §. 16. before noted of the reason of the long continuance of judgements on children of men , is here further confirmed : namely , mens negligence in searching after the true causes of them : The power , jealousie , and justice of that God ( whose mercy moveth him upon removall of the cause to remove the judgement ) will not suffer him to take away a judgement till the cause thereof be taken away . And how shall it be taken away if it be not knowne ? How shall it be knowne if it be not searched after ? Wherefore let all diligence be hereunto given , whensoever we see any evidences of Gods wrath : or have any just cause to suspect that it is incensed against us .

§. 19. Of Governours care in publique judgements .

V. * * See §. 2. CHiefe Governours ought to be most solicitous in publique judgements . So have been such as have been guided by the Spirit of God : as a a Numb. 16. 46 Moses , b b Ios. 7. 6. Ioshuah , c c Iudg. 4. 6. Deborah , d d 1 Sam. 7. 5. Samuel , e e 2 Chro. 14. 11 Asa , f f — 20. 3. Iehosaphat , g g — 32. 2 , &c. Hezekiah , and others .

1. To the charge of chiefe Governours belong all that are under their government . So as the care not only of their owne soules , but also of all their subjects soules lieth on them . They are as shepheards to their flocke . Therefore * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Pet 5. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I say 44. 28. A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer I liad . ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Xenophontis dictum , Christ the King of Kings and most supreme Governour over all is stiled the chief Shepheard : and other Governors are called Shepheards , both by the Holy Ghost , and also by other authors . For the charge and care of a good shepheard and a good King are much alike . If any thorow their neglect of any warrantable meanes perish , their bloud shal be required at their hands .

2. Chiefe Goverours have not onely liberty themselves to use such meanes as are prescribed for removing publique judgements ; but also power to enjoyne and command all under their authority to do what in such cases the Lord requireth . h h 2 Chro 34. 32 Iosiah caused all that were found in Ierusalem , and Benjamin to stand to the covenant which he had made with God .

3. They being publique persons , their example is a great inducement to others to imitate them . So as their care provoketh many to be carefull in using all good meanes to remove the judgement .

4. They beare Gods image , and stand in Gods roome : in which respect their solicitous care is both more acceptable unto God , and more availeable for effecting that which they aime at . For on the contrary side , their sinnes are more hainous Regum ac Principum , & praepositorum scelere , populi plerumque delentur . Hier. Comment. in Ier , 15. lib. 3. and more pernicious then the sinnes of private persons . Insomuch as a whole people is oft destroyed by the wickednesse of Governours .

Oh that such as are in high and eminent places , that are set over others , and are as Gods on earth , were of the same mind that David was ! That they were thorowly affected with the publique judgements that are from time to time inflicted on their land ! That they were carefull and conscionable in using the meanes which in Gods Word are sanctified for removing judgements ! Then assuredly would publique judgements be neither so sierce , nor so long .

Let our prayer be to God daily for our governours , that the Lord would make them especially sensible of publique judgements , and conscionable in doing their parts for removing them . So shall God have the honour , they the comfort , we the profit and benefit . Otherwise , if Governours sinne , Quicquid delirant Reges plectuntur Achvi . Hor. Epist. l. 1. Epist. 2. ad Lol. their people are like to feele the smart of it , as in Davids time , 2 Sam. 24. 1 , &c.

§. 20. Of seeking to God for removing judgements .

VI. * * See § 2. GOD is to be sought unto for removing judgements . Observe all the instances * * § 18. before given of seeking out the causes of judgement , and you shall find them all to prove the point propounded of seeking to God . Vnto all which a a 1 King . 8 35 , &c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added . b b Psal. 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him . c c Isa. 8. 19. — 55. 6. Zeph. 2. 3. His Prophets do much presse as much . d d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God , and e e Hos. 5. 15. on whom judgements do kindly worke . f f 2 King . 1. 3. Isa. 9. 13. — 30. 1. The contrary , that men should seeke of others , rather then of God , is justly and sharply upbraided to them .

g g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men : Who then but he should be sought unto for removing them but the Lord ? No creature can take away that which the Creatour sends , but the Creatour himselfe . As this is most true of all manner of judgements : so in particular of that which we have in hand , which is famine : whereupon I will a little more insist in the Sessions following .

§. 21. Of Gods causing famine .

THat God sendeth famine upon a land , is most evident by these and other like proofes .

1. Gods owne testimony . For expresly he saith of himselfe , a a Amos 4 6 , 7. I have given you cleannesse of teeth in all your cities , and want of bread in all your places , &c.

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

3. c c Gen. 41. 16 , &c. 1 King . 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine , by such as were indued with the spirit of God . For God reveales to such what he intends to do . And upon such revelations men of God have foretold famines .

4. d d Deu. 11. 14 , 15 Psal. 145. 16. The plenty which commeth from God . For if God be the giver of plenty : surely the want of plenty , yea and famine too , must needs be from him . For what is famine , but a want of such things which the Lord giveth to sustaine us ? And whence commeth that want , but from Gods with-holding and not giving such things ?

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

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

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

MEanes of famine are such as these .

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

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

3. Barrennesse of the earth . For i i Psal. 104. 14. God bringeth forth food out of the earth . And for their sustenance , k 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 l Psal. 107. 34. He turneth a fruitfull land into barrennesse . In this respect it is said , m m 1 Cor. 3. 7. Neither he that planteth is any thing , nor he that watereth : but God that giveth the increase .

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

5. p p Psal. 105. 34. Nah. 3. 15. Locusts , grashoppers , cater-pillars , canker-wormes , palmer-wormes , and other like hurtfull creatures which oft by their innumerable multitudes eate up all the grasse , corne , herbes , and fruits of the earth whereby men and beasts are nourished : and so q q Ioel 1. 4. cause famine . These God calleth his r 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 s Iudg. 6. 4. destroying the increase of the earth , and all manner of cattell , and leaving no sustenance : For they kill , and burne , and spoile all that they can , when they enter into others lands . Yea and by blocking up people within narrow compasses : girting and besieging their townes and cities , so as they can not go abroad to use any meanes for supply of their wants . The forest famines that ever were , have beene caused this way . t t 2 King . 6. 25. Enemies long besieging a place , force the inclosed to eate the flesh of asses , the dung of doves , and any thing that they can chew or swallow . Yea , it forceth them u u Deut 28. 53. 2 King . 6. 29. to eate their owne children . Now enemies which so afflict others , are Gods x x Isa. 10. 5. 15. rod , staffe , axe , saw , y y Ier. 50. 23. hammer , z z Isa 34 5 , 6. Ier. 12. 12. sword , * * Ier. 43. 10. Pestis 〈◊〉 implicata saepissi●● grassatur . Niceph. Eccles. Hist l. 7. c. 28 , servants .

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

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

9. Deficiency of vertue in such meanes as men have . This is comprised under this phrase of e e Lev. 26. 26. Psal. 105. 16. breaking the staffe of bread : and f 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 himselfe , hath a staffe to leane upon , and thereby is supported : or from a rent which is held up by the staffe in the midst of it : if ye breake , or take away that staffe or stay , downe will the old man , or the tent fall . This staffe of bread , and stay of water , is that vertue which by the Divine providence is in them of nourishing such as eate the one , and drink the other . It is therefore by some translated , the strength of bread , and the strength of water . By others the vigour and power of Fortitudo panis , & fortitudo aquae , I●em robur panis & robur aquae . Hier in Esay 3. Vis & vigor panis & aquae . Calvin in Isay 3. 1. Fulcimentum . Vatab. bread and water . Take away this vertue from bread and water , they are as if they were not : of no use , of no benefit . Now it is God onely that gives , or takes away this staffe : and in that respect causeth famine .

As in these , so in all other meanes of famine the Lord hath an over-ruling providence : so as these secondary causes give witnesse to this , that God sendeth famine : and that therefore God is to be sought unto for removing , and taking away famine .

§. 23. Of enquiring of God in and by his Word .

Quest. HOw may we now seeke of God ? ᵃ The meanes of old used , are now no more of use .

Answ. In generall , God requireth no other meanes of seeking him , then what he himselfe hath ordained . In particular , we have as sure and certaine a meanes for enquiring of God , as ever the Church had : which is his written Word . This meaneth he who saith , We have a more sure word , ( 2 Pet. 1. 19. ) And he who long before that said , To Habent ubi quae rerent Christum . Habent , inquit , Moysen & Eliam , id est , Legem & Prophetas Christum praedicantes : secundum quod & alibi apertè , Scrutamini Scripturas , in quibus salutem speratis . Illae enim de me loquuntur . Hic erit . Quaeri . e & invenietis . Tertul. de Praescript . Haeret. the law and to the testimony , If any speake not according to this word , it is because there is no light in them , Isay 8. 20. This was it which he , who in this text is said to enquire of the Lord , made his counseller , his lamp and light , Psal. 119. 24 , 105.

This oracle of God first declareth the causes of famine : wherof before . § 6. If hereunto we impartially bring the testimony of our owne conscience , we may soone find what causes hereof are in our selves : and how farre we in our persons have provoked the Lord to judge us . If further we bring a wise observation of the times wherein , and of the persons among whom we live , we may also find what are the common and publique causes of the judgements which God inflicteth .

2. This oracle sheweth what means may be used for well ordering or removing that judgement whereof the causes are found out . The means noted before , §. 8. are all prescribed in Gods Word .

3. It also revealeth such Divine promises of blessing a right use of such means as are therein prescribed , as we may with much confidence rest on a good issue .

Let this therfore be the generall use and close of all , that in famine and other like judgements we do as David is here noted to do , enquire of the Lord : enquire of him in and by his word : and withall , as David here also did , follow the directions prescribed by the Lord in his Word ; then shall we be sure to have such an issue as David had , expressed in these words , God was intreated for the land . 2 Sam 21. 14.

§. 24. Of the extremity of famine in the last siege of Ierusalem .

BEcause reference is often made to the history of Flavius Iosephus of the warres of the Iewes concerning the extremity of famine in the last siege at Ierusalem , by the Romanes in the dayes of Vespasian the Emperour , I think it meet in the end of this Treatise distinctly to relate the said history so farre as it concerneth the famine .

The famine of the City , and the desperation of the Ioseph de Bello Iud. lib. 6 cap. 11. Houses broken up and searched for corne . theeves both increased alike , every day more and more ; so that now there was no more corne found . Wherefore the seditious persons brake into the houses , and searched every corner for to find corne ; and if after their search they found any , then they did beat the owners for denying it at the first ; and if they found none , they tortured the housholders , as having more cunningly hidden it : And whosoever was yet strong of body and well liking , him they presently killed ; for hereby they deemed him to have store of food , or els he should not have been in so good plight of body as he was . And they that were pined with famine , were by these barbarous seditious people slaine , who esteemed it no offence to kill them , who would shortly after die , though they were left alive . Many , both rich , and poore , secretly exchanged all that they had for one bushell of corne , and All exchanged for bread . presently shutting themselves in the secretest roome of their houses , some of them did eate the corne as it was unground : others made bread thereof , as necessity and feare required . No man in the whole city sate downe to eate his meate on a table , but greedily taking it , not boiled from the fire , they ( even raw as it was ) did eare it . Most miserable was this manner of living , and a spectacle which none without teares was able to behold ; for the strongest still got the most , and the weakest bewaild their misery : for now famine was the greatest calamity they endured . And nothing doth arme men more then shame : for during this famine no reverence Food snatched out of one anothers mouths . was had towards any man : for wives tooke the meat even out of their husbands mouthes , and children from their parents , and mothers even from their infants , which was the most lamentable thing of all . No body had now any compassion , neither did they spare their dearest infants , but suffered them to perish even in their armes , taking from them the very drops of life . Yet could they not eate thus in such secrecy , but presently some came to take away from them that whereon they fed . For if in any place they saw any doore shut , presently hereupon they conjectured that they in the house were eating meat , and forthwith breaking downe the doores , they came in ; and taking them by the throat , they tooke the meat out of their mouthes already chewed , and ready to be swallowed downe . The old men were driven away , and not permitted to keepe and defend Cruelty used to get food . their food from being taken from them : the women were drawne up and downe by the haire of the head , for that they hid betweene their hands some part of their meat , and would not forgoe it . No pitie was now remaining , neither to old age , nor infancy , but they tooke young babes eating , their mouth full of meat , and not permitting it to be taken out of their mouthes , and threw them against the ground . Now if any one had prevented these theeves , and eaten their meat before they could come at them , then they were more cruell ; and the other so much more tyrannously handled , as having committed some greater offence against them . They also devised most barbarous and cruell torments to extort food from others : for they thrust sticks or such like into the cavity of mens yards , and sharpe thorny rods into their fundaments : and it is abominable to heare what the people endured to make them confesse one loafe of bread , or one handfull of corne which they had hidden .

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

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

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

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

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

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

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

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

§. 26. Of famines in England .

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

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

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

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

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

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

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

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

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

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

FINIS .

An Alphabeticall Index of the speciall Points of this Treatise of Famine . A ABundance exhausted by famine . 135 Accessaries to sinne . 149 Acknowledge plenty to come from God . 138 B BAnishment of mens selves caused by famine . 136 Barrennesse of earth causeth famine . 159 Bread bought at high rates . 165 C CAterpillars cause famine . 159 Charity to poore . 139. 144 Children how punished for fathers sins . 148. 149 Child by owne mother eaten . 167 Clemency defers judgements . 150 Cold excessive causeth famine . 159 Confession of sin . 143 Conversion from sin . 143 Corne violently taken away . 166 Corne at an high rate . 166 Corne hoorded up eaten by vermine . 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 Sauls sin . 149 Dearth . See Famine . Death desired in famine . 165 Death by famine miserable . 137 Decay of graine 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 eate men . 169 Drunkennesse causeth famine . 140 Dung eaten in famine . 136. 166 E ENemies cause famine . 160 Englands fearefull famines . 170 Enquire 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 waies . 168 F FAith in Gods promises . 144 FAMINE . Famine in Davids time , when . 130 Famine a judgement . 134 Famines effects . 135 Famine how prevented . 138 Famine by what sinnes 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 meanes what they be . 158. 159. 160 Famines meanes ordered by God . Ibid. Famine makes unmercifull . 169 Famine causeth cruelty . 164 Famines extremities . 163. 168 Famine forceth to eate any thing . 168. 170 Famines fearefull in England . 170 Famine caused by much raine . 171 Famine fearefull by siege . 163 Famine what uses it teacheth . 171 Fasts frequent in famine . 142 Fathers sinnes how punished in their children . 148. 149 Flesh of mens owne selves eaten by famine . 137 Food of any thing made by famine . 136 Food bought with dearest things . 168 Food snatched out of others mouthes . 164. 166 Food made of unwholsome 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 helpe in extremity . 146 God to be sought unto for removing judgements . 157 God causeth famine . 157 God ordereth meanes of famine . 158 God to be enquired in and by his Word . 161 GOVERNOVRS . Governours though good may have famine in their daies . 147 Causes of judgements under good Governours . 147 Duties which judgements under good Governours require . 151 Governours care in publique judgements . 151. 153 Governours as shepheards . 156 Governours power to command others . 156 Governours examples . 156 Governours to be prayed for . 152. 156. 157 Governours piety must not make people secure . 151. 152 Grashoppers cause famine . 159 H HArd heartednesse caused by famine . 136 Houses broken up for corne . 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 Insensiblenesse of others misery . 140 IVDGEMENTS . Iudgements continued by sins continuance . 153 Iudgements under good Governours . 147 Causes thereof . 147 Iudgements no rule to judge a profession by . 150 Iudgements under pious Governours , what duties they require . 151 Iudgements causes to be searched out . 151. 154 Iudgements causes found out a means to remove judgements . 155 For removing Iudgements God to be sought to . 157 Iudgements deferred thorow clemency . 150 L LEather eaten in famine . 136. 166 Locusts cause famine . 159 M MAgistrates . See Governours . Magistrates care in famine . 142 Manassehs sins punished in Iosias time . 149 Ministers vaine soothing . 141 Mother eates her owne child . 167 Multitudes die of famine . 165 N NOble women by famine made beggers . 169 O OBedience to pious Governours . 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 kils such as kept from famine . 169 Plenty how procured . 138 Plenty from God . 138. 139. 158 Predecessours sins punished in their successours . 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 deare yeare . 139. 141. 154 R RAine wanting causeth famine . 158 Raine overmuch causeth also famine . 159 S SAuls sin why punished in Davids time . 149 Secondary causes ordered by God . 158 Sieges cause great famine . 163 Sinnes which cause famine . 139 Sinne continued cause of continuing judgement . 153 Staffe of bread . 161 Starveds cries . 169 Strangers not to be ill handled . 140 Subjects must pray for their Governours . 152. 156. 157 Subjects obedience . 152 Subiects impiety brings judgement in the time of pious Princes . 147 Successours punished for predecessours sins . 148. 149 Superstitious attributing plenty to false authours . 139 Supplication in famine . 144 V VErmine consume corne hoorded up . 170 W WAnt of raine a means of famine . 158 159 Winters over sharpe cause famine . 159 Word of God the means to enquire of him . 161 Word of God rejected causeth famine . 140. 141 FINIS .

THE CHVRCHES CONQVEST over the SWORD : Set out on EXOD. Chap. XVII . Verse VIII , &c. to the end . Hereunto is added , THE EXTENT OF GODS PROVIDENCE : On MAT. Chap. X. Vers . XXIX , XXX , XXXI , Occasioned by a Downe-fall of Papists . AND , THE DIGNITIE OF CHIVALRY : Raised out of II. CHRON. VIII . IX . By WILLIAM GOVGE .

LONDON , Printed by George Miller for Edward Brewster , and are to be sold at his Shop at the Signe of the Bible , at the great North doore of Pauls . 1631.

TO THE RIGHT HONOVRABLE , ROBERT , Lord RICH , Baron of LEEZ , and Earle of WARWICK . AND , TO THE RIGHT Honourable , the Countesse of WARWICK , His most worthy Consort . All Honour that may make to their true Happinesse . Right Honourable ,

THE Divine Providence ( whereby all things are wisely ordered ) hath by a most sacred , neare , firme , 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 Warre . Your Lordship is knowne to be a Man of Warre . It setteth out Ioshua , a Generall of an undaunted spirit . Your spirit hath been proved to be such an one . It sheweth how Moses , when he tarried at home , was very sollicitous for his countrimen in the field . And is not such your care ? Vpon mention made of Moses , there commeth to my mind this great commendation ( He is faithfull in all my house ) given to him by God himself . Faithful he was in his own observation of al Gods ordinances which belonged to him . Who of so eminent a place , more eminent then your Honour herin ? 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 Faithfulnes in this respect . The greater is the glory of this kind of piety , because therin 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 soules saved . There is yet further a more particular bond of relation which bindeth me in person and paines to yeeld all homage unto y Honour , that is , the small inheritance I hold within your Lordships Royalty at Hadly in Essex . Hereto I might adde the benefit of your Predecessours charity on the Free-Schoole at Felsted in Essex , where I was trained up three yeares together : and the continuall favours which from your youth you have shewed to me , your selfe as well as I being trained up at Eaton , and thence comming to Cambridge .

MADAM ,

THere are in this Treatise many points concerning Devotion : not unfit for a devout Lady : such an elect Lady as S. Iohn dedicated his Second Epistle unto : a Lady whom all that knew the truth loved in the truth , and for the truths sake : a Lady whose children walked in the truth : an evidence that the Lady who loved the truth her selfe , was carefull to communicate that to her beloved children , which she had found to be sweet and comfortable to her own soule . And this for the Mothers honor doth the Apostle there mention . I that have long knowne your Honour ( even from the child-hood of your now well grown daughters , two worthy Ladies , and beene acquainted , as with your religious care in their good education , so with your owne pious course of life , wherin I make no question but that still you continue ) could not omit so faire an opportunity of testifying that duty which I owe you . Hereby that which is made publique for the view of all , is in speciall dedicated to your Honour , that having a particular interest therein , you may be more diligent in perusing it . The principall points herein handled , which may best whet on your pious devotion , concerne 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 ) usefull to your devout mind .

By these and many other enducements hath he beene 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 Honours Sollicitour , WILLIAM GOVGE .

TO THE TRVLY NOBLE , AND MOST WORTHY OF ALL HONOUR , SIR NATHANAEL RICHE 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . SIR ,

YOur owne Worth , The publike good Service which you have done to this State , The true Zeale 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 beene 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 mutuall Latine Letters about Scholasticall 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 shewed me , doe , in speciall require of mee all gratefull remembrance . For , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherefore having here an opportunity of giving publique testimony of the high esteeme I have of you , and of the reverend respect I beare to you , I doe most willingly take it . c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theoc. in Ait . It was the commendation of the golden age , that a friend would testifie 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 d Arist. Ethic. Lib. 5. Philosophers phrase ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But yet ( as another e e Plat lib. de Leg 6. Philosopher saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . His Aphorisme may fitly be applyed to friends , who though in sundry respects they be unequall , yet unequall things to them become equall . To this tends that which Saint Hier. Comment. in Mic 7 Hierom hath taken from the Oratour , Amicitia pares aut accipit , aut facit . In confidence of your true friendly minde to mee , I have made bold to testifie mine to you , and that by prefixing your noble name before this Sermon of The Extent of Gods Providence . In regard of the smalnesse 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 Kinseman , the Earle of Warwick : and in that respect I suppose it may be the better taken . The manner of setting out that divine matter of Gods Providence , is according to my accustomed manner , very plaine . But I remember a Proverbiall speech in use among the Iewes , noted by Drusius that great Hebrician , to bee Ioh Drus Sent , vet. Sapient . among the Aphorismes of loses the sonne of Iudas ( which , I am perswaded , you also have read ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ne respice cantha rum , sed id quod in co est . The occasion of this Sermon ( which was a Downefall of Papists too audaciously gathered together to heare a Iesuited Priest preach ) is remarkable . The like ( I suppose ) hath not in our dayes beene heard of . Remembrances of divine Iudgements are usefull to Gods Church as well as Memorials of his Mercies . To this purpose that Adage which the fore-mentioned Drusius attributeth to Simeon the sonne of Gamaliel , Ioh Drusloc . citat . is not impertinent . It is this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mundus consistit per veritatem , per judicium , & per pacem . I suppose he under standeth by judgement , as mens just and equall dealing one with another , so likewise Gods just dealing with children of men , both in rewarding the pious and righteous , and also in revenging the impious and unrighteous . Read , Iudge , Favour

Vesterrimum , Veterrimum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , WILLIAM GOVGE .

A Table of the Principall Points handled in The Churches Conquest , In the Extent of Gods 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 warre . 188 § . 5. Of the title Israel . 191 § . 6. Of the Churches 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 Ioshua . 200 § . 10. Of Princes protecting their people . 203 § . 11. Of preparing to great exploits . 205 § . 12. Of keeping out enemies . 206 § . 13. Of the lawfulnesse of warre . 209 § . 14. Of the lawfulnesse of war under the New Testament . 210 § . 15. Of other objections against the lawfulnesse of warre answered . 212 § . 16. Of warring with Christians . 213 § . 17. Of the necessity and benefit of warre . 214 § . 18. Of just warres . 214 § . 19. Of souldiers encouragement in just warre . 217 § . 20. Of opposing violence to violence . 218 § . 21. Of using meanes . 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 joyning prayer with other meanes . 230 § . 28. Of their care who tarry at home to pray for them that go to warre . 232 § . 29. Of manifesting our inward desire by our outward gesture . 233 § . 30. Of seeking helpe 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 Gods former works . 240 § . 34. Of the benefit of a perswasion of others prayers . 243 § . 35. Of Ioshuahs obedience . 245 § . 36. Of yeelding obedience to Governours . 245 § . 37. Of going to warre 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 seeke helpe of God in publique 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 faithfull 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 warre . 268 § . 48. Of the interpretation and resolution of the 12. Verse . 272 § . 49. Of considering others weaknesse . 275 § . 50. Of supporting others weaknesse . 276 § . 51. Of that dispensation which is yeelded to man in divine matters . 280 § . 52. Of bearing one anothers burden . 282 § . 53. Of Union of spirits . 283 § . 54. Of that stability which the weake may receive by others supportance . 284 § . 55. Of the meaning and doctrines of the 13. Verse . 286 § . 56. Of attributing successe in warre to Generals . 287 § . 57. Of the successe of war well waged . 28● § . 58. Of the overthrow of such as begin warre . 291 § . 59. Of the punishment of accessaries . 292 § . 60. Of the lawfulnesse of shedding bloud in warre . 292 § . 61. Of the meaning , method , and matter of the 14. Verse . 297 § . 62. Of Gods causing Records . 301 § . 63. Of mans ministry in writing divine records . 302 § . 64. Of registring matters of moment . 303 § . 65. Of sake keeping publique records . 303 § . 66. Of memorials of judgements . 304 § . 67. Of rehearsing matters of moment . 305 §. 68 Of Governours observation of Gods former dealing . 308 § . 69. Of Gods avenging . 309 § . 70. Of Gods vengeance extending to mans utter ruine . 310 § . 71. Of Gods revenge in every place . 312 § . 72. Of the interpretation of the 15. Verse . 313 § . Of Iehovah . 315 § . 73. Of the Resolution and Instructions of the 15. Verse . 322 § . 74. Of the care which Governours must have of publique piety . 323 § . 75. Of giving publique praise for publique deliverances . 325 § . 76. Of memorials of Gods 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 remembring Gods inalterable resolution . 332 § . 80. Of Gods swearing vengeance . 333 § . 81. Of Gods undertaking his Churches quarrels . 337 § . 82. Of mans implacablenesse making God implacable . 338 § . 83. Of warres desolations . 339 § . 84. Of the continuance of Gods vengeance . 340 § . 85. Of the evils of warre . 342 § . 86. Of the better part put to the worst in warre . 346 § . 87. Of the good of war notwithstanding the evils therof . 347 § . 88. Of warre the sorest of Gods judgements . 348 § . 89. Of delighting in warre . 350 § . 90. Of Christians backwardnesse to warre . 350 § . 91. Of circumspection in waging warre . 351 § . 92. Of warre kept out of a land . 352 § . 93. Of Englands deliverances since Q. Elizabeth began her Raigne . 353 § . 94. Of Gods Providence to England in King Iames his time . 359 § . 95. Of Englands troubles from the Conquest to Q. Elizabeth . 361 § . 96. Of peace . The benefits and excellencies thereof . 367

A Table of the principall Points handled in The Extent of Gods Providence . § . 1. OF the meaning of the Text. 373 § . 2. Of the Summe and Resolution of the Text. 376 § . 3. Of the extent of Gods Providence . 377 § . 4. Of the grounds of the extent of the divine providence . 378 § . 5. Of chance . 379 § . 6. Of Gods Providence extending it self to things below . 381 § . 7. Of despising meane meanes . 382 § . 8. Of Saints not fearing men . 383 § . 9. Of eying God in all affaires . 386 § . 10. Of submitting all our purposes to Gods will . 387 § . 11. Of Contentednesse . 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 Principall Points handled in The Dignitie of Chivalry . § . 1. OF the Summe of Text and Sermon . 409 § . 2. Of such as are fit or unfit for warre . 410 § . 3. Of the property of men of warre . 411 § . 4. Of preparation for warre under a Prince of peace . 412 § . 5. Of the principall points of the Text. 414 § . 6. Of the honour of a souldiers function . 414 § . 7. Of double honour due to such as exercise armes . 416 § . 8. Of encouragement to Artillery Gentlemen . 418 § . 9. Of drawing more to the Artillery Garden . 419 § . 10. Of valour requisite for souldiers . 419 § . 11. Of the damage of timerous souldiers . 421 § . 12. Of righteousnesse making valorous . 422 § . 13. Of wickednesse making timerous . 423 § . 14. Of courage against spirituall enemies . 424 § . 15. Of preparation for warre 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 CHVRCHES CONQVEST over the Sword , Set out on Exod. Chap. 17. Vers. 8 , &c. to the end of the Chapter .

§. 1. Of the Resolution of the whole Historie .

THE history of the Israelites in the wildernesse 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 hapned 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 meere records of ancient times , but as presidents wherein we may learne 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 it selfe , and very seasonable for our times , wherin so many Amalakites assault the Israel of God .

The Summe of this historie is

A Narration of a glorious victorie .

The parts are two 1. A Description of the Battell . 2. A Declaration of the Event .

In setting out the Battell , he sheweth 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 Meanes . 2. The Successe .

The Meanes are of two sorts 1. Externall . 2. Internall .

Vers. 9. And Moses said unto Ioshua , Choose us out men , and go out , fight with Amalek . The Externall meanes are set out by a charge , vers. 9. obedience thereto , vers. 10.

The Internall 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 , Ioshua .

The Matter is 1. To prepare for warre . Choose us out men . 2. To wage warre 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 Ioshua hereunto , Moses addeth his promise of using internall means . In which promise are foure 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 Ioshua did as Moses had said unto him , and fought with Amalek . And Moses , Aaron , and Hur went up to the top of the hill . Ioshuahs obedience to the fore-mentioned charge being every way answerable thereto , is set downe , 1. Generally . So Ioshua did as Moses had said unto him . 2. Particularly in the most principall branch thereof , And fought against Amalek .

Vers. 11. And it came to passe when Moses held up his hand that Israel prevailed . and when he let downe his hand Amalek prevailed . The Performance of the Promise is 1. Generally propounded . 2. Particularly exemplified .

In the Generall we have 1. The Persons . 2. The Preparation .

The Persons are Principall . 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 tooke a stone and put it under him , and he sate therein : and Aaron and Hur stayed up his hands , the one on the one side , and the the other on the other side : and his hands were steddy unto the going downe of the Sun . Before the particular exemplification of the foresaid promise , The Issue thereof is inserted ; which is different according to the occasionall signes . Here therefore are 1. Two differing signes . 2. Two differing issues .

Both these do answer each the other . The first signe is of a steddy faith , Moses held up his hand . The second is of a weake faith , He let downe his hand .

1. The issue answerable to the first is that Israel prevailed . 2. The issue answerable to the second , that Amalek prevailed .

In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described .

1. Of the Principall : Moses . 2. Of the Assistants Aaron . Hur.

The Actions of the Principall are actions of 1. Weaknes . 2. Steddines

His Action of weaknesse was before expressed , vers. 10. ( He let downe his hand ) but is here implied , 1. By the cause thereof , Moses hands were heavie . 2. By the meanes he used . He sate on a stone .

The Actions of the Assistants are of two sorts . Both which are amplified by the benefit that thereupon followed .

The first kind of action was to procure him ease , in two phrases 1. They tooke a stone . 2. They put it under him .

The second was , to assist him themselves .

In this latter is expressed 1. The Matter , what they did . Aaron and Hur staid up his hands . 2. The Manner , how they did it . The one on the one side , and the other on the other .

In the benefit that followed thereon , is noted 1. The Steddinesse of the Principall . His hands were steddy . 2. The Continuance thereof . Vntill the going downe of the Sun .

Vers. 13. And Ioshua discomfited A malek and his people with the edge of the sword . The Successe was very successefull . It was Victory : which is 1. Implied , in this word discomfited . 2. Amplified by the Persons . Meanes .

The Persons are the Conquerour . Ioshua . Conquered Amalek His people .

The Means was , with the edge of the sword .

Vers 14. And the Lord said unto Moses , write this for a memorial in a booke , and rehearse it in the eares of Ioshua . The Event following upon this Battell , was a Memoriall of it .

The Memoriall was of two kinds . One enjoyned by God . The other made by Moses .

In the former there is 1. A charge . 2. A reason thereof .

In the Charge we have 1. The Persons . 2. The Matter .

1. The Person who gave the charge . God . 2. The Person to whom it was given . Moses .

For I will utterly put out the remembrance of Amalek from under heaven . The Matter consisteth of two branches . The former noteth 1. The thing enjoyned . 2. The end thereof .

In the thing enjoyned is noted 1. The action . Write this . 2. The Instrument wherin . In a booke . The end is , For a Memoriall .

The latter noteth 1. The action to be done . Rehoarse it 2. The person before whom . In the eares of Ioshua .

The Reason is taken from Gods purpose against Amalek , which was utterly to root him out .

In setting downe hereof are noted the Persons Action .

The Persons are 1. Destroying , God . I will . 2. Destroyed . Amalek .

The Action is a severe jadgement . Whereof we have 1. The kind . Put out the remembrance . 2. The extent . Vtterly from under heaven .

The Memoriall made by Moses is 1. Related . vers. 15. 2. Iustified . vers. 16.

Vers. 15. And Moses built an altar , and called the name of it Iehovah-Nissi . In the Relation is expressed 1. The Thing done . Moses built an altar . 2. The Title given to it . He called the name of it Iehovah-Nissi .

Vers. 16. For he said , Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation . The Memoriall which Moses made is Iustified by the Reason thereof . Which is 1. Generally implied in these words . For he said , Because . 2. Particularly expressed , and taken from Gods implacable wrath against Amalek . In expressing whereof is declared 1. The Ratification of the Doome . 2. The Aggravation of the Doome .

The Ratification is by Gods oath . The Lord hath sworne .

The Aggravation is 1. By the kinde of judgement . The Lord will have warre with Amalek . 2. By the Continuance of it . From generation to generation .

§. 2. Of Amaleks malice against Israel . EXOD. XVII . VIII . And Amalek came , and sought with Israel in Riphidim .

THe first point in the Narration of this glorious victory , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 compeni videtur á 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 popule , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chald. in Hiphil , percussit . Atque ita dicitur , populus percutiens . Ambr. Hexaem . l 1 c. 4. sic , Per interpretationem , Amalech , rex accipitur iniquorum . Who meant by Amalek . is the Assault . Wherein the Assaulter , Assault , Assaulted , and Place of Assault being all expressed , I will begin with the Assaulter , who is here said to be Amalek .

As his name was , so washe . The name Amalek hath a double notation applied to it . The first is this , a smiting people . The other , which is given by an ancient Father , is this , A King of the wicked . That which shall further be spoken of Amalek , will give evidence to both these notations , and demonstrate that he was a smiting people , and a King of the wicked .

Amalek ( as also Israel ) is a collective word : it compriseth under it the posterity of Amalek , even that people , that nation that descended from him . Now Amalek , the man that was the first head , and stock of this distinct nation , from whom the name was primarily taken , was Esaus grand-child , or nephew , For Amalek was the sonne of Eli Gen. 36. 4 , 12. 1 Chro. 1. 34 , 35 : 36. pkaz , and Eliphaz the sonne of Esau , and Esau the sonne of Isaaek , and brother of Iaakob , who was also called Israel . So as the Amalakites were within three degrees of the same stock whereof Israel was .

1. Ob. The posterity of Esau were called Edomites . How then can the Amalakites be thought to come from Esau ? Gen. 36. 8 , 9. — 25. 30.

Ans. The legitimate posterity , such as were borne of his wives , or his sonnes wives , were indeed called Edo mites . But Amalek was the sonne of Esaus sonne by a concubine : Gen 36. 12. and therefore severed from Esaus stock : so as he himself was counted head of a stock .

2. Ob. Moses maketh mention of the Amalakites above Gen. 14. 7. an hundred yeares before Amalek the sonne of Eliphaz was borne .

Ans. Moses useth that title Amalakites by way of Anticipation : De exemplis anticipationis tum nominum tum rerum , vide Prolegomina Perkinst praefixa Harmoniae Bibl. which is to give that name to a place , or to the Inhabitants of a place , whereby they were called , when the history that maketh mention of 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 dwelt . Kadesh is so named in that place . * * Gen. 21. 14 , 31 Such figurative phrases are frequent in Scripture .

It remaines 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 spake a truth , that said , Amalek carieth the shape of the Devill . 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 thorow 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 keepe in their malicious mind against Israel : for before the third moneth of their being in the wildernesse they assault them . 3. They set upon Israel without any cause , or provocation on Israels part . Israel had not as yet taken armes 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 Arke their confid●nce , the Amalakites with the Canaanites smote them , and discomfited them Num. 14. 45. euen to Hormah . 6. They joyned with the King of Moab , and with the children of Ammon , and went and smote Israel . Iudg 3 12 , 13. 7. They joyned with the Midianites , and with the children of the East to spoile Israel , leaving them no sustenance , nor sheep , nor oxe , nor asse . Iudg 6. 3 , 4. 8. The answer which God made to Israel in these words , Iudg. 10. 12. The Zidonians , and the Amalakites , and Maonites did oppresse you , &c. And this phrase which Samuel useth to 1 Sam. 15. 33. Agag , thy sword hath made women childlesse , imply many mischiefs which Amalek did to Israel . 9. In Davids 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 burne it , and take the women captive , and go away with all the spoile thereof . 10. Haman that cruell enemy of the Iewes , 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 stiled an Agagite , who was an Amalakite . 11. The Psalmist putteth them into the Catalogue of Israels implacable enemies . Psal. 83. 7. 12. Gods 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 Gods displeasure against Saul for sparing them .

These evidences do sufficiently shew what malice Amalek had against Israel : whereof no just cause was given on Israels 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 Ismael , Ammon , Moab , Abimelich the base sonne of Ierubbaal , 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 predecessour Gen. 27. 41. Èsau against Iacob was propagated to this his posterity . 3 , There was no feare of God in them . Now where no Deut. 25. 18. Gen. 20. 11. feare 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 evill because of others good . Mat. 20. 15. 5. The Arabians ( among whom the Amalakites are reckoned ) living much on spoile , 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 Iacob , 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 fountaine of all evill .

§ 3. Of inveterate hatred .

THe implacable hatred of the Amalakites giveth evidence , Malicia si 〈◊〉 si ue si . Hier Comment in Eccles 〈…〉 qui proposi●o 〈…〉 . Chrys. Deminic . 22. post Pentecost . that

Inveterate hatred is hardly satisfied . It endeth not with a mans life , but is oft propagated to posterity . Amalek received it from his grand-father Esau and propagated it to his posterity . The forementioned instances give abundant proof hereof . The like may be exemplified in the other branch of Esaus posterity , the Edomites ; and in the Ishmaelites and Hagarens , the of spring of Hagar , Abrahams concubine : Psal. 83. 6 , 7. Ier. 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 progenie 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 mischiefe unto them . Though there was a nearer propinquity betwixt all these and the Iewes , then betwixt them and other nations , yet their hatred was more against the Iewes then against any other nation ; so as they were ready to joyne with others against the Iewes , and when by others the Iewes had beene overthrowne and captivated , they would insult . How implacable and insatiable was the hatred of the Priests , Scribes , Pharisies , and other Iewes against Christ and his Apostles ? To omit the many instances that for proofe hereof might be gathered out of the histories of the Evangelists , of the Acts of the Apostles , St. Paul beareth this witnesse against them , They killed the Lord Iesus , and 1 Thes. 2. 15. their owne Prophets , and have persecuted us , &c. Ecclesiasticall histories give instances of like hatred and malice of others in succeeding ages . And we in our age have found wofull experience of as much in the hatred of Papists and others against us .

Wrathfull and revengefull 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 it selfe , and the hotter it waxeth . But the fore-named affections can never want fuell . Goodnesse it selfe , by reason of the malignant disposition of such as are malicious , becomes fuell to Semper contra virtutem insanit malicia . Chrys. in Gen. 6. Hom 23. The power of Sathan . and depth of corruption in naturall 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 vertue is malice alwaies 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 naturall 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 farre spreadeth it selfe , 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 blowne up by some means or other . Now the Devill is he , that is ready at all turnes , 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 els thinke 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 gulfe betwixt it and us . For where he is alwaies delighted in doing good , on the contrary , the pernicious affection of malice doth worke in us a desire to do wrong even to such as are harmlesse .

How wise and circumspect ought 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 wil be Amalakites . So long as there are people that professe the name of the true God , there wil be malicious enemies that for their profession sake will worke them all the mischiefe that possibly they can . As there is a direct contrariety betwixt truth and errour , so there is an imbred antipathy betwixt professours and maintainers of the one and the other ( as is betwixt the wolfe and the lambe ) 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 sonne : and the children will rise against the parents , and cause them to die .

Among other reasons of this immortall fewde against worshippers of the true God , and professours of the true Religion , this is one of the chiefe , that Truth is a light , that discovereth the evils that lie hid in darknesse . Now the nearer that such as are of the light are to such as live in darknesse , the more conspicuously are their evill deeds discovered : which makes them the more fret and fume .

What wonder is it , if the like fall out in our daies ? Before our daies it was so : and after our daies it is like to be so , Papists to Protestants are as Amalakites to Israelites . We see therefore that no propinquity of country , kindred , neighbour-hood , or the like , can restraine 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 Orthodoxe Christianity : which may minister unto us no small comfort against their bitter hatred of us .

§. 4. Of undue beginning warre .

II. THe evidence of the Amalakites malice is noted in these two words , came , fought . The first word , a 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 b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word signifieth to devoure and consume , as well as to fight against ; or to joyne both together , it signifieth by fighting to consume . In allusion whereunto David saith of the ordinary instrument of war , c c 2 Sam. 11. 25 The sword devoureth one as well as another . And where d 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 inferre , that

It is a property of a malicious enemy first to seeke others destruction : or causelesly to begin warre . This is noted as an evidence of the malicious mind of the e e Exo. 14. 5 , 6. Egyptians , f f Num. 21. 1. Canaanites , g g — 23. Amorites , and of all those enemies which invaded and annoyed the Israelites , in the time of the Iudges and Kings . On this ground the Prophet makes this complaint , h h Psal. 120. 7. I am for peace , but when I speake they are for warre . And oft doth he complaine that i i — 35. 7 , 19. — 69. 4. without cause they laid a net for him , without cause they digged for his soule : wrong fully they were his enemies , they hated him without cause : k k — 109. 3. they fought against him without cause : l l — 119. 161. they persecuted him without cause : m 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 onely careth to satisfie its owne venomous End that malicious aime at . humour , which ( as we heard before ) can never be satisfied . It is therefore impatient at all delaies . It is ready to take all opportunities of doing mischiefe , 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 somwhat 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. Offic , l. 3. c. 14. which was just and honest to be profitable : and nothing but that . Profit is alwaies a companion of honesty : and honesty of profit .

Ob. Were the two sonnes of Iacob , who first set upon the Shechemites and slow all the males among them , ( Gen. 34. 25. ) and Ioshua , who went and fought against the Canaanites , and utterly destroyed them , Ios. 12. 7 , &c. and David , who went and smote the Philistines , Moabites , Edomites , Syrians , and other nations , ( 2 Sam. 8. ) were these and others of the people of God-blinded with hatred , and whetted on with malice , in that they first set upon their enemies ?

Answ. 1. All particular actions of such as are otherwise good men are not every way justifiable , and imitable . Instance that of q q Gen. 49. 7. Simeon and Levi which their old good father by divine instinct cursed .

2. That which those sonnes of Iacob did , they did not altogether without cause . They did it in r r Gen. 34. 31. revenge of the dishonour done to their sister . But this is not altogether to excuse them . For their anger was fierce , and their wrath was cruell .

3. As for Ioshuaes rooting out of the Canaanites , he was How warre justly begun . not moved thereto by malice , because he did it not of his owne motion , but by expresse s s Ios. 1. 1. charge from God himselfe . For the Canaanites by their extreme wickednesse had deserved utterly to be rooted out of their land : God therefore ( the supreme Lord over all nations ) made Ioshua his Minister to execute his just judgement upon them .

4. The enemies whom David subdued , had before his time done exceeding great wrong to Israel ; that therefore which he did was partly as a just punishment of their unjust wrongs , ( for lawfull warre is a publique execution of publique justice ) and partly as a means to secure Israel for the time to come from further wrong . These premises duly considered , it may truly be said that David never began Nunquam David nisi lacessitus bellum intulit . Amb. Offic. lib. 1 cap 35. Deus hoc providit ne David prior illis inferret bellum , ne videretur ingratus . P. Martyr . Comment. in 2 Sam. 5. 17. Fories & magnanimi sunt habendi , non qui faciunt , sed qui propulsant injuriam . Cic Offic. l. 1. wa●re , but provoked thereto . Of the Philistines it is in speciall said , that when they heard that David was annointed King over Israel , all the Philistines came up to seeke David , ( 2 Sam. 5. 17. ) that is , to prevent David by giving the first on-set , and beginning warre . For God so ordered it , that David should not begin warre against them , least he might seeme ungratefull .

By these answers the difference betwixt warres begun lawfully on just causes , and unlawfully and maliciously upon no just ground , may be discerned .

The application of this point especially concerneth Kings , Princes , States , Generalls , Captains , Souldiers , and all such as wage warre , to take heed that inward passion , hatred , malice , undue desire of undeserved revenge , or any such like unjust and unwarrantable provocation whet them not on to begin warre . They are to be accounted truly valorous , The issue of unjust war begun . and magnanimous , not who offer , but who protect from wrong . I shall afterwards ( § 18. ) have occasion to treat of the just causes of lawfull warre . In the meane let notice be taken of the ill successe that such warres have . Not to insist on this of Amalek , or of other malicious enemies of the Church , let the wofull issue of Iosiah his going to fight 2 Chro. 35. 20 , &c. against Necho King of Egypt without any just cause on Nechoes part , be noted . If God punished this fault so severely in such a worthy , such a beloved one as Iosiah was , who not in hatred , or malice , but upon rash suspicion , and unadvised policy went out and fought against Necho , how can they , whom malice sets on worke in like cases , looke to escape the revenging hand of a just God ? Behold , the righteous shal be recompenced in the earth : much more the wicked and the sinner : Pro. 11. 31.

§. 5. Of the title Israel .

Cum Dco invaleseens , est in terpretatio Israelis . Tertul advers. Marcion l. 4. III. THe party assaulted was Israel . Israel was a name given to Abrahams grand-child , who was first called Iacob . But in memory of his stedfast faith , whereby 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b comp●nituo ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 principatum obtinuit , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deus . Est igitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Princeps Dei , nut qui principalem potentiam obtinuit à Deo . he is said to prevaile with God , who wrestled with him , hee was called Israel , Genesis 32. 28. The word is compounded of two words , the one signifieth to obtaine principality , or to prevaile : the other is the name of God : so as it signifieth ( as the Holy Ghost himselfe expoundeth it ) a Prince that hath power with God . So doth the Prophet c c Hos. 12. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 principent se gessit cum Deo . Hosea also expound the meaning of this word : for in relation to this name Israel he saith of him that was so called , He had power with God , or he behaved himselfe princely with God . This being a title of much honour , and a name which gave evidence of Gods great favour to him , and of his strong faith in God . It was first given to d d Gen. 32. 28. Iacob himselfe .

2. To an e e — 33 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deus , Deus Israelis . Vel , ut Trem. & Iun. sic Altare Dei sortis , Dei Israelis . altar that Iacob built to God , which was called , God , the God of Israel , or ( as some by inserting the word , altar , expound it ) thus , The altar of the strong God , the God of Israel .

3. To all the Posterity of Iacōb : who as they are called f f Gen 32. 32. The children of Israel , so also are they called g g — 47. 27. — 48. 20. Israel . And this name was in common given to all the twelve Tribes that descended from the twelve sonnes of Iacob , till the Tribe of Iudah together with the Tribe of Benjamin , that bordered next to Iudah , and lay part within him , grew so populous and so potent , as it got a peculiar name to it selfe , which was h h 1 Sam. 18. 16. 2 Sam. 5. 5. Iudah , and the other ten Tribes retained this name Israel . This distinction betwixt i i 1 King . 12. 19 , 20. Iudah and Israel was afterwards more inviolably ratified , when by the apostasie of the ten Tribes from the house of David in Rehoboams time , Israel under the raigne of Ieroboam and his successours became one kingdome , and Iudah under the raigne of Davids linage became another .

4. By a Trope the land where the children of Israel inhabited is stiled k k Lev. 20. 2. Israel .

5. By another Trope the Church of God , whether Iewes or Gentiles , is called l l Gal. 6. 16. Israel .

6. By a kind of propriety it is applied to God , who is stiled m m Isa. 37. 16. The God of Israel , n n — 21. The Lord God of Israel , o o Isa. 1. 4. The holy one Israel , p p — 24. The mighty one of Israel , q q 1 Sam. 15. 29. The strength of Israel , &c. 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 Iacob that came out of Egypt thorow the Red Sea , assembled in the wildernesse : 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 Gods Church in this world .

§. 6. Of the Churches assaults in this world .

GODS 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 Cains 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 stormes , 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 especiall 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 spirituall serpent , to whom it Quod si de sensi bili serpente haec dicta sunt , multo magis accipienda sunt haec de spirituali serpente . Chrys in Gen. 3. Hom 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 , thinke to be quiet , secure and safe , as the Church in this world . The Devill himselfe as a roaring lyon walketh about seeking whom he may devoure , 1 Pet. 5. 8. And he is the God of this world , 2 Cor. 4. 4. As a God he raigneth and ruleth in this world : and the men of this world do subject themselves to him as to their God : wherefore he is also stiled e e Ioh. 12. 31. — 14. 30. The Prince of this world , and his hellish brood f f Eph. 6. 12. worldly governours . By this spirit are all the men of this world guided , he g g Eph 2. 2. worketh in them . He is their father , and h h Ioh. 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 maintaine and preserve his Church against all that the enemies thereof can do against it ?

Ans. He is able , and will so farre preserve it , as i i Mat , 16. 18. The gates of hell shall never prevaile against it . That therefore which is done against it , is done by his k k See The whole armour of God Treat . 1. Part. 3 §. 22 , 27. permission , and that with respect had to l l Ibid Part. 2. §. 2. & Treat . 2. Part 5 §. 13. his owne 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 owne glory , to manifest

1. His providence in taking care of them , as to provide Gods glory set out by attempts against his Church . things needfull , as Manna , and water , which he had done not long before , so to protect them from things hurtfull , as the attempt of Amalek was .

2. His power in enabling them who were unacquainted with warres , and destitute of warlike preparations , ( being lately delivered from a long bondage wherein they and their fathers had lien ) to vanquish so potent , and well prepared an enemie .

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 prevaile 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 wisdome , in turning that to Israels advantage , which the enemy intended to his great damage : as is manifest by the reasons following , which shew how God herein aimed at Israels good . For hereby 1. At their entrance into the wildernesse an evidence is Enemies assaults prove good to the Church . given of that successe they should have when they should come into Canaan : so as their faith might thus be much strengthened . 2. A means was affoorded to furnish them with armour . For Amalek comming prepared against Israel , by the victory which Israel had , was spoiled of all his preparation . 3. An occasion was given of exercising them to warre before they entred into Canaan . 4. Ioshua , their Generalls authority and courage was evidenced before hand . Vses of the Churches 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 fore-mentioned 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 , Temporall felicity . If this were so , Israel was no true Church , nor they of whom Christ said , In the world ye shall have affliction , Ioh. 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 alwaies 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 corporall , and also of spirituall 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 firme 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 motiue to make us willing to be dissolved , when it shall seeme good to the Divine providence , because so we shal be translated to the Triumphant Church , where is freedome from all assaults .

§. 7. Of Amaleks inhumanity .

IIII. 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 wildernes . It was in number the a a Num. 33. 15. tenth from their comming out of Egypt : but the seventh from their passage thorow the Red Sea . For they had made three stations before that passage thorow the Sea . All these journies were made within the space of two moneths . For * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in novil●●io . in the beginning of the third moneth after their escape out of Egypt , they went from Rephidim to b b Exo. 19. 1. Sinai .

The name of the place is here expressed ,

1. In generall , to verifie 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 soone after their comming out of bondage , before they had time well to settle themselves . For having travelled ten severall journies ( whereof one was c c Exo. 15. 22 , Num. 33. 8. three daies long , others might be as long , if not longer ) in the space of two moneths , at the most , they could not be long setled . Besides , in their journies they were oft brought to great straits : as at the Red Sea , where d d Exo. 14. 9. Pharaoh pursued them furiously , and had almost over-taken them : and when e e — 15 22. after three daies journey they found no water : and f 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 g — 16. 3. wanted bread , and meat , having nothing at all to eat . And after that againe they came to this h h — 17. 1. Rephidim , a drie and barren wildernesse , where were no rivers , springs , wells , ponds , or any other ordinary means to afford them water to drinke .

Questionlesse the Amalakites dogged the Israelites after they were come thorow 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 i 1 Sam. 15. 2. Amalek laid wait for Israel in the way when he came up from Egypt . k 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 , turne it , Then came Amalek ) importeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as much : For it is as if he had said , Israel had now beene wearied with much travell , 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 then savage cruelty .

§. 8. Of the base advantages which malicious enemies take .

MAlicious 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 a 1 Sam. 30. 1 , 2 while David and his men were out of Ziklag , the Amalakites surprize it , smite it , burne it with fire , and carie the women away captive . More basely dealt the Egyptians with the Israelites , when they had them fast in their own land . For first b 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 c — 16. tooke order with the midwives to kill all their male children in the birth . Yea , because the midwives obeyed not so cruell a charge , d d — 22. the King commanded all the people to cast all the male children of the Israelites into the river . It was a most inhumane , base , and barbarous advantage which the Edomites tooke against the Israelites when the Babilonians had overcome them , and caused them to fly hither and thither for their lives , e e Obad. 14. to stand in the crosse waies to cut off them that did escape , and to deliver up those that did remaine in the day of distresse . The base advantages which Saul sought against David , and the Priests , Scribes , Pharisies , and other Iewes against Christ and his Apostles , and other enemies , heretiques , and idolaters against the professours of the Gospell , especially Papists against Protestants , do further give abundant proofe 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 poore : he lieth in wait secretly as a Lyon in his den : he lieth in wait to catch the poore : he doth catch the poore when he draweth him into his net . He croucheth and humbleth himselfe that the poore may fall by his strong ones , Ps. 10. 8 , 9 , 10 Herein they shew themselves like to the most hatefull creatures . Fraudulenta vulpes soveis se latibulisque demergens , noune indicio est infructaosū esse animal odioque dig●um . Amb Hexaem l 6 c 3. Stratagems in warre . The deceitfull Foxe hiding himselfe in ditches and secret places , is he not thereby manifested to be a hurtfull and hatefull creature .

Quest. What may be thought of stratagems used in warre , such as g g Gen. 14 15. Abrahams setting upon his enemies by night : h h Ios. 8 3 , &c. Ioshuaes sending men by night to lie in wait against Ai , and when the men of warre were drawne out of it , to set the city on fire : i i Iudg 1. 24. The house of Iosephs inticing of a man of Luz to shew them the way into the city where he dwelt , whereby they had opportunity to smire the city : k k — 3 21. Cum justum bellum susciperit , utrum apertâ pugnâ , utrum in sidijs vincat , ni hil 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 speciall direction from God , or inward motion of his Spirit , ( as Ioshua and Ehud had ) or if at least the warre be just , and no falshood , 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 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 treacherie , 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 returne the perfidious person to his owne Lord and Master , of him to receive condigne punishment . Among others , memorable is the patterne of Curius in this point . b b Dux Romano rum cum ad cum adversarij regis medicus advenisset , pollicens daturum se regi venenum , vinctum cum ad ho stem remisit . Amb. Offic. l. 3. c. 14. That Romane Captaine , when the Physitian of the adverse King came to him , and promised to poyson 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 traiterous Schoole master , who had most of the Noble-mens children committed to his tuition , under pretence of carying them forth to walke , brought them into the enemies Flor , Histor. Rom , l. 1. c. 12. tents , that his countrimen might thereupon bee drawne to yeeld to the enemy . But the Senate of Rome so detested that treachery , as they stripped the treacherous pedant naked , gave rods to the boyes , that they might whip him backe againe to the city which he would have betrayed .

Many other like instances might be given , whereby generous Generals have shewed , that undertaking a triall 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 . vertue 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 , unlesse 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 ginnes . On this ground doth Christ give this expresse charge , Be wise as serpents , Mat. 10. 16. Many of Salomons proverbs tend to this purpose . We have worthy patternes hereof in David , 1 Sam. 20 , &c. who wisely avoided Sauls snares ; and in the Iewes , Ezr. 4. 3. that returned from the captivity in Zerubbabels time , and in p Nehemiahs , Neh. 4. 9 , &c. and sundry other true servants of God . Now because by all the wisdome that we have , we cannot avoid all their wilie and subtill plots , we must ever depend upon the Lord , and call on him as David did , to turne their counsell into foolishnesse , 2 Sam. 15. 31. And to Keepe 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 keepe .

§. 9. Of the interpretation and observations of Moses his charge to Ioshua . EXOD. XVII . IX . And Moses said unto Ioshua , Choose us out men , and go out , fight with Amalek , &c.

THe relation of the * * § 1. Defence which was made against Moyses de aquâ nomen accepit . Amb Hexaem . lib cap. 2. Verum nomen significat ex aquâ servatum Moysen . Nam aquam Aegyptij Moy vocant . Flav. Ioseph cont . Apion l 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 servare . liberare . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iehosua . Num 13. 16. Nati nomina à parentibus accipiebant , non quidem ex se , sed à Deo mente impellebantur , Qui antequam fiant praeseij suturorum , quales post crementum aetatis suae futuri essent posteriori tempore vegeti in nominibus Hebr. designabantur . Cypr. Tract . de Sinâ & Sion . Amaleks assault here beginneth . Wherein the Externall Means , as they are laid downe 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 a Act 7. 35. Moses at that time was the Prince , and chiefe Governour over Israel . b b Exo 2. 10. He was called Moses because he was drawne out of the waters . For the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 axit . Hebrew root signifieth to draw out . Iosephus the Iew rendreth another reason of the name Moyses ; For , saith he , the Egyptians call water moy .

The Person to whom the charge was given was Ioshua ( Moses said to Ioshua . )

The word whence Ioshua , or Iehoshua 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 Ioshua , here in this place he was the Generall of that army whereby Israel was saved and delivered from the Amalakites . And after Moses death , he was the chiefe Governour and Generall that saued Israel from the Canaanites , and other nations that were rooted out by him . Wherein he was a type of Iesus , whose name if it were written in Hebrew , would be the very same , namely Iehoshua . The Greeks therefore for Ioshua or Iehoshua write Iesus , Acts 7. 45. Hebr. 4. 8.

At this time , when Moses gave this charge , Ioshua was none of the chiefe Princes of the Tribes . For the chiefe Prince of Ephraim ( of which Tribe Ioshua was ) was e e Num 1. 10. Elishama . Indeed f f — 13 2 , 3 , 8. Ioshua is reckoned among those that were sent to search the land of Canaan , who are called Rulers and Heads : but they were not the chiefe Rulers and Heads , but g g Exo. 18. 21 , 25 such as are mentioned to be made by Iethroes advice , Heads over the people , Rulers of thousands , Rulers of Hundreds , &c. As for Ioshua , he was after this , Moses his Minister , Exo. 24. 13. Numb. 11. 28. Yet at this time was he appointed the Generall 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 Ioshua is stiled a young man . ( Exod. 33. 11. Numb. 11. 28. )

Answ. 1. The latter place may word for word be thus translated , Ioshua the sonne of Nun the servant of Moses from his youth : that is , who had served Moses from his youth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à juvenlute suâ . Trem & Iun. 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 Majors servants are called . So as this title doth oft signifie rather the condition of men , then 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 carefull and diligent choice upon good triall and proofe . i i Isa. 48. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Where God saith , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I have chosen ( or proved thee ) in the fornace of affliction , this word is used : as also , k k 2 Sam. 6. 1. where it is said that David gathered together all the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 chosen ( or choice , or chiefe ) men of Israel . This particle ( l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . us ) is an usuall 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 successe 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 keepe him from entring 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 quickned , and his prayer the more sharpned .

The last clause of the execution ( fight with Amalek ) sheweth the maine 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 . Warre may lawfully be waged : and warre may unlawfully be waged . Circumstances make much to the goodnesse or badnesse of an action .

Who are comprised under this last word Amalek hath beene shewed * * §. 2. before .

The maine scope and drift of this charge is to use fit means for preventing that mischiefe which Amalek yet further intended against them . The means was to send out a well furnished army against him .

This Charge then commendeth to us seven observations .

I. Princes must provide for their peoples protection . Moses said So did Moses whom God made a Ruler over Israel : he provided temporall and spirituall meanes . He sent forth an army , and he himselfe lift up his hands for Israels protection .

to Ioshua , II. Men deputed to weighty works ought to be prepared thereto before hand . Ioshua was to be the man that should conquer the Canaanites ; He therefore is here made Generall forty yeares 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 , IIII. 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. Warre is warrantable . It is here commanded by him that ordered his commands by speciall 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 generall doctrine arising from the principall intent of this charge , whereunto all the fore-named particulars do tend . Moses here desiring to have the Israelites freed from these mischievous Amalakites , giveth order for using the best ordinary meanes , which was by force of armes to vanquish them .

§. 10. Of Princes 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 peoples protection . As they who are under government must be subject , so it becommeth Governours and Princes to be watchfull for the good of those that are under their charge . So was Moses here : and so all good Kings , Princes , Iudges , and other supreme Rulers and Governours have beene from time to time . Many have put their owne safety in hazzard to save their people . Instance those who in their owne persons have gone to warre , and beene Generals themselves over the armies which they have gathered together for their peoples protection . Thus have done , not onely Iudges who were extraordinarily and purposely stirred up to deliver the people , as Othniel , Ehud , Shamgar , Barak , Gideon , Iephthah , Sampson , and such others : but also Kings , both such as were immediately chosen of God , and such as by lineall descent came to the crowne , as Saul , David , Abijah , Asa , Iehosaphat , and others . Kings of old were wont to be Generalls in warre . In this respect it may be said of them , as Iephthah said of himselfe , They put their soules in their hands , that is , they jeoparded Iudg 12. 4. their lives . It was the protection of her people wherby 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 Ierusalem , Est. 4. 16. Neh. 2. &c. and there to oppose himselfe to the envy and malice of the Iewes enemies . That which the Bramble is feigned to Iudg. 9. 16. say , is a speech proper to a King , and it properly appertaineth to him to say , If in truth ye annoint 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 , &c. Lam. 4. 20.

That dignity and authority which Governours have over Governours dignity is for their subjects welfare . Deus pro utilitate communi principatus instituit . Chrys. Hom 6. in 1 Tim 6. their people , is not simply and onely for their owne 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 Iacob his people , &c. 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 , &c. 1 Sam. 15. 17 , 18. They must therefore feed their people , and fight for them : if not in their owne persons , yet by using their power and authority to leavy armies , to send forth armies , to furnish armies with all things needfull for them , and to give such directions as shal be meet . So did Moses here , who went not out in his owne person : So David , when he saw it meet for himselfe to tary at home , sometimes he sent forth Ioab , 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 cont . Faust . Manic . l , 22. c. 75. of men , requireth thus much , that the authority and counsell of undertaking warre should be in the power of Princes .

Happy are those people and polities that have such Princes ; that like Mordecai , seeke the wealth of their people , ( Est . 10. 3. ) that preserve them in peace , that protect them from perill .

Pray for such . Be thankfull 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 yeelded to such .

§. 11. Of preparing men to great exploits .

II. * * §. 9. MEn deputed to weighty works ought to be prepared thereto before hand . Thus Ionathan , the heire to the crowne of Israel , if his fathers wickednesse had not forfeited it , was in his fathers time much exercised to warre . 1 Sam. 14 4. — 31. 2. Because God intended that David should be King over Israel , and subdue many enemies , his imployments 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 a 1 Sam 17. 34 , 48. graple with a Lion and a Beare : then with a Giant : after that with the b b — 18. 27. — 23. 5. Philistines , c c — 27. 8. and the Geshurites , and the Gezrites , and the d d — 30. 17. Amalakites . Yea , Sauls fierce persecuting him was no small meanes to prepare him the better for his kingdome . e e 2 Chro. 11. 22. Rehoboam shewed himselfe wise in making his sonne Abijah whom he deputed to the kingdome , Ruler among his brethren . The reason that moved f f Iudg. 8. 20. Gideon to carry his first borne sonne Iether to the warre , and to put him to slay the kings that were taken , was without all question to prepare him for future exploits , and to put boldnesse , courage , and spirit into him .

To this end tend all seminaries and meanes of education , as , Schooles , Colledges , Vniversities , Innes of Court , Incorporations , Companies , and other such like Societies , so Artilery and Military gardens , and all sorts of trainings and exercising of armes , yea and such kind of recreations as make men fitter for warre ; 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 kingdome , it is said , that being expert in warre they could Vsus promptos facit . 1 Chro 12. 33 , 38. set a battell in array , and lead an army .

They who intend to do their country service by standing for the defence thereof against enemies , may here learne to take occasion betimes of acquainting themselves with the warre . And in case there be not enemies , by fighting 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 Artilery gardens and Military fields are usefull : 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 .

IIII. * * 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 entring . Before Deborahs time there was a a Ind. 5. 8. warre in the gates . And in Hezekiahs time , though he did what he could to prevent the enemy , b b 2 King . 18. 13 , 17. Senacharib tooke the strong cities of Iudah , and encamped before the walls of Ierusalem . But if possibly they can they must be kept out . The phrases of c 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 d Iudg. 3. 10. Othniel WENT OVT to warre . So did that wise and mighty Prince e e 2 Sam. 8. David : he fought with many enemies on every side : but he went out to them all .

The many frontier townes , walled cities , forts , garrisons , and other provisions against enemies invasions , which prudent Kings have in all ages beene wont to make , do manifest their care in keeping enemies from entring among their people . Salomon , though he were a Prince of peace , yet wisely to prevent the worst , f f 2 Chro. 8. 5. Built cities fenced with walls , gates , and barres . And g g — 9. 25 , he had foure 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 counsell of his fathers sage counsellours , yet he shewed more after-wit and wisdome h h — 11. 5. &c. in building fenced cities in Iudah and Benjamin , and fortifying strong holds , and putting captaines in them , and store of victuall , and shields , and speares . The like is recorded of i i — 14. 6 , 7. Asa , k k — 17. 2. &c. Iehosaphat , l l — 26. 9 &c. Vzziah , m m — 27. 3 , 4. Iotham , n n — 32. 5 , 6. Hezekiah , o 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 , thorow too much security , suffered Iebusites , Canaanites , Amorites , and other enemies to dwell among them p p Iudg 1. 21 , 27 , 29 , &c. a point of folly taxed by the Holy Ghost ) whereby they became snares and traps to the Israelites , and scourges in their sides , and thornes in their eyes . What in the proverbe 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 usefull . more properly be said of a mortall enemy . There is worse adoe to cast him out , then to keepe 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 . Gods care in giving extraordinary intelligence by his Prophet to the King of Israel , of his enemies projects , 2 King 6 , 8 , &c giveth evidence that it is a point of wisdome to get by all lawfull means what intelligence we can . The advice which David gave to Hushai concerning intelligence was not unlawfull ,

2 Sam. 15. 34 &c.

— 17. 14. &c

1 Sam. 19. 2 , 11.

— 23. 9 , 25.

but very usefull , as the issue proveth . David was oft preserved by that intelligence which he had of Sauls purposes against him .

2. So soone as any true notice is given of an enemies purpose against us , all good speed must be used to withstand him . Expedition is a principall point of warlike policy .

Expedition usefull .

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 soone recovered what five Kings had lost in battell . When the Gibeonites sent to Ioshua for succour , this message they sent , Slake not thine hand , come up to us quickly and save us . Ioshua therefore came unto them suddenly , and went all night . Alexander got his many and great conquests by putting off no opportunity , nor deferring time . Iulius Caesar ( another great Conquerour ) 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. Least enemies should rise , and be upon us before we can have intelligence of their purpose , or notice of their approaching , it is very needfull to have means to descry them before they be among us . The comming of Iehu upon Ioram Meanes to descry enemies afarre off . was very sudden . Yet by reason of the continuall watch that was kept , he was descried afarre off . And , had not God raised up Iehu to execute vengeance on the house of Ahab , some mischiefe might have been prevented thereby .

4. So well prepared should kingdomes , 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 prevaile against them , and over-run them . For this purpose ( according to the situation of the place ) ought they to be provided . Ilands environed by the sea , with good shippings . Cities and townes in Continents well fenced . Expert souldiers and munition of all sorts in all places : yea and continuall trainings , and military exercises for preserving seminaries of souldiers .

Let the issue of Laish her security , & want of intelligencers , of watchmen , and of other meanes 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 lawfulnesse of warre .

V. * * See §. 9. WArre is warrantable . Abundant proofe 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 warre : as Abraham , Ioshua , extraordinary Iudges , and the best of the Kings , with many others .

2. They have asked counsell , and received direction from God for waging warre , Iudg. 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 beene heard : and they answerably have beene thankfull for successe herein , Num. 21. 2. 2 Chro. 14. 11. & 20. 6. Psal. 18. 1 , &c.

4. Their wars are testified to be waged in faith , Heb. 11. 33 , 34.

5. God hath of himselfe ( when no prayer hath for that end beene made by man ) expresly commanded his people to fight against enemies , Num. 31. 2. Ios. 6. 2.

6. God hath visibly shewed himself a principall party in war and is stiled a Captaine of his peoples host , Iosh. 5. 14 , 2 Chro. 13. 12.

7. God hath given directions for well waging warre , Deut. 20.

8. Part of the spoiles 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 warre for the souldiers better encouragement , Numb. 10. 9. 2 Chron. 13. 12 , 14.

10. Victory in warre is promised as a blessing , Lev. 26. 7 , 8 , &c.

11. God is said to teach mens hands to warre , and fingers to fight , Psal. 18. 34. & 144. 1.

12. Battels are stiled warres of God , and the Lords Battels , 1 Sam. 18. 17. & 25. 28. 2 Chro. 20. 15.

13. God himselfe is stiled A man of warre , and the Lord of hosts , Exo. 15. 3. 1 Sam. 1. 11.

§. 14. Of the lawfulnesse of warre under the New Testament .

1. Ob. ALL these proofs are taken out of the Old Testament , 1. Ob. No proofe 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 e 2 Tim. 3. 16. 2 Pet. 1. 21. The Old Testament is as truly divine as the New . And many things therein contained concerne all ages of the Church to the end of the world .

2. The kind of the fore-mentioned 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 plentifull in proofs for warre , the New is the more sparing . For the New Testament useth lesse to insist on those points whereon the Old hath much insisted . Instance the Sabbath , usury , removing land-markes , and other the like .

4. The Church in those times whereof the New Testament recordeth the history , had no outward setled state ; but was under such civill Governours as were of a contrary profession , as Heathen Emperours and Lords . No marvell then that the New Testament speaketh no more then it doth of warre .

5. The scope of the New Testament is rather to set out the spirituall kingdome of Christ , and the spirituall government of the Church , then civill outward polities and kingdomes of men : and therefore is the more sparing in this point of warre .

6. The New Testament doth also afford sufficient warrant Arguments in the New Testament for warre . for war : as is evident by these following reasons . 1. a 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 Souldiers , who lived on that profession , being powerfully wrought upon by Iohn 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 returne their wages back againe . Thus he justifieth their calling . For in an unlawfull calling they might not continue , nor receive wages for it . 2. b b Fidem laudavit Centurionis , non illius militiae desertionem imperavit . Aug. loc. citat . Sanē cum occidit malefactorem , non homicida , sed , ut ità dicam , malicida , & planè Christi vindex in his malè agunt , & defensor Christianorum reputatur . Ibid. Centurions , who were principall persons in warre , are commended for those graces which were in them , and for the evidences they gave thereof , without any reproofe or dis-allowance of their warlike profession , Matth. 8. 10. Acts 10. 4. 3. Warres waged in the Old Testament are commended in the New , Heb. 11. 33 , 34. 4. Michael and his Angels are brought in fighting 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 Magistrates sword is justified . But he beareth the sword aswell to subdue open enemies abroad , as to punish evill subjects at home , Rom. 13. 4. With that publique sword when he slayeth a malefactour he is not to be counted a slayer of men , but a destroyer of evill men , and Christs avenger of those that do evill , and a protector of Christians .

§. 15. Of other objections against the lawfulnesse of warre , 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 Iewes , and others that lived before Christ as much as Christians .

2. They all are against private revenge . But warre is a publique execution of justice .

3. The fore-mentioned threatning is in speciall to be applied to the houre , wherein Christ would give himselfe to the power of his enemies , and would not be rescued by the power of Angels : much lesse by the sword of man .

4. He would shew how his kingdome was protected : not as humane kingdomes , 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 lyeth in you . On our part there must be no occasion of breaking peace , or making warre . Yea if we can on lawfull and meet termes make peace , we must do our best therein .

4 Ob. It was foretold of Christians that they should 4. Ob. Isa. 2. 4. beate their swords into plough-shares , and their speares into pruning-hookes : and that nation should not lift up a sword against nation , nor learne warre any more .

Answ. Those and such like propheticall phrases are somwhat hyperbolicall ; they expresse that intire 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 hyperbolicall phrases of the Prophet Isay , Chap. 11. Vers. 6 , 7 , 8 , 9.

§. 16. Of warring with Christians .

5. Ob. TO yeeld that warre may be made against Infidels , Idolaters , and other open enemies of the Church , yet may it not be made against Professours of the Christian Faith .

Answ. 1. Some that outwardly professe the Christian Faith may be as great enemies to the true Faith , as plaine Infidels . I know ( saith Christ ) the blasphemy of them that say Rev. 2. 9. they are Iewes , and are not , but are the synagogue of Satan . Papists professe the Christian Faith , yet are Anti-Christians , the directest and deadliest enemies that Christs true Church ever had . The ten Tribes that with Ieroboam revolted from the house of David , professed themselves to be the people of the true God , the God of Abraham , Isaac , and Iacob , and yet were deadly enemies to Iudah , and the children of Iudah oft waged warre against them , and that justly and lawfully : 2 Chro , 13 , 15 and the Lord helped them therin . What can Papists plead more then the revolting Israelites could . Papists professe the true God , Father , Sonne , and Holy Ghost : So did the Israelites the God of Abraham , Isaac , and Iacob . Papists are baptized : Israelites were circumcised . Papists retaine 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 , then the Israelites did from the Law of Moses .

2. The cause of warre is more to be respected then the persons against whom it is waged . If Protestants should give just occasion of warre , warre might justly be undertaken against them . Before the division of the ten Tribes from the rest , the rest of the Israelites fought against the Iudg. 20. 28. 2 Sam. 2. 13. 2 Sam 18. 7. — 20. 6 . &c. Benjamites , and that by Gods advice . David also was forced to fight against the men of Israel that tooke part with Ish bosheth : and after that with Absalom ; and after that with Sheba the sonne of Bichri .

§. 17. Of the necessity and benefit of warre .

WArre is a kind of execution of publique 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 , perswasions , threatnings , penalties of Law , or ordinary means of executing justice they wil be restrained . And so insufferably ambitious are some , & so insatiably covetous , as no dignities or jurisdictions will content them , no revenewes or profits will satisfie them . Were not such men restrained , and suppressed by force of armes , none should live in quiet , none should possesse or enjoy any thing besides themselves . So as the iniquity of men causeth a necessity of warre : 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 setled : kingdomes and common-wealths 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. Offic l. 1 c. 35. Ita ferè Aug. Quoest . super Ios. l. 6. c. 10. lawes put in execution : due justice executed : ill minded persons kept under : and many evils prevented . I deny not but by warre the cleane contrary is oft effected , and all things thereby put out of order . But then warre is abused . We speake of the just and right use of warre . For this is in warlike affaires especially to be considered , whether the warres undertaken be just or unjust .

§. 18. Of just warres .

Ne bella per Moysen gesla miretur aut horreat , quia & in illis divina secu tus inperia non soeviens sed obediens fuit . Aug. cont . Faust . Manich. l. 22. c. 74. Et Quoest . super Ios. l. 6. c. 10 Quest. WHat warres may be counted just and lawfull ?

Answ. To make a just and full answer , warres must be distinguished .

1. There have been wars extraordinarily made by expresse 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 warres in Ioshuahs time . No question must be made of them , because they had the best warrant that could be , Gods command . If any will make those wars a patterne to root out kingdomes and nations as Moses and Ioshua did , let them shew the like warrant .

2. Ordinary warres are either defensive or offensive .

Defensive warre is that which is undertaken to defend Defensive war our selves or friends from such wrongs as enemies intend , or attempt against us or them : whether the enemies be forraigne or domestique .

This warre whereunto Moses sendeth Ioshua , was defensive , against a forraigne enemy which wronged these Israelites themselves , and first set upon them .

The warre wherein Ioshua aided the Gibeonites against the five Kings that besieged them , was defensive in the behalfe 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 dere quod per iniurias ablatum est , bellum est iustum . Aug. Quaest. super Ios. l. 6 c. 10. Iusta bella defi niri solent , quae ulciscuntur iniurias . Ibid. of friends against forraigne enemies .

Davids warre against the house of Saul , and against them that tooke part with Absalom , and Sheba , was defensive against domestiques .

No question can be made of the lawfulnesse of such wars as these are . Necessity forceth men thereto .

Offensive warre is when enemies are first set upon : which according to the causes given of offending an enemy , may be as just as defensive warre . The causes are such as these . 1. Maintenance of Truth , and purity of Religion . This moved the Israelites in Canaan to think of making warre against their brethren on the other side of Iordan , Ios. 22. 12. In this respect the warres of the Kings of the earth against Anti-Christ are commended , Dan. 11. 40. Rev. 17. 16. 2. Recovery of that which is unjustly taken away . For this end the Israelites in Samuels and Davids 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 Ieroboam , 2 Chro. 13. 5. 3. Execution of vengeance on such as have done publique wrong . This reason doth God render of sending Saul against Amalek , 1 Sam. 15. 2. For such a cause David made warre 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 Iudah . If Asa had not distrustfully hired wicked instruments , he had done well in his warre . 5. Weakning the power of open and profest 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 Davids men . 7. To helpe 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 warre , whether defensive or offensive , all good and faire 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 , &c. Vide item Aug. cont. Faust . Manich. l. 22. c. 74. meanes be used , to move enemies voluntarily to do what is just and equall . The advice which the Apostle giveth about going to law , ( 1 Cor. 6. 1 , &c. ) may fitly be applied to going to warre . We have good patternes herein , not onely in the Israelites towards their brethren , ( Ios. 22. 13. Iudg. 20. 12 , 13. ) but also in Iephthah towards the Ammonites , ( Iudg. 11. 12. ) Yea the directions given in the Law tend much to this purpose , Deut. 20. 10 , &c.

This caution observed , in faith may men on the forenamed grounds wage warre . But if nothing besides the motion of unreasonable passion and anger , or ambition and vaine-glory , or desire of any earthly possession whatsoever , do provoke men to warre , surely for these causes it is not safe to kill or to be killed . Souldiers were of old gravely and justly reproved for undertaking combats in such cases .

§. 19. Of souldiers encouragement in just warre .

THat which hath beene delivered of the lawfulnesse of warre cannot but afford matter of much comfort and courage to such as are called to just warre . They may on this ground go in faith , with much confidence , cheerfully , and couragiously . If there be peace betwixt God and their own soules , if they have truly repented of all their sinnes , if their persons be justified as well as their cause warranted , they may not onely 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 mid-way , and comfortably commend their soules into Gods 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 feare , to whom to live is Christ , and to die is gaine , Phil. 1. 21. Though enemies destroy the body , yet no danger comes thereby to the soule : neither can they impeach eternall salvation . There is much comfort in breathing out our last breath in Gods work . It is a kind of Martyrdome . For a souldier to die in the field in a good cause , it is as for a Preacher to die in a pulpit . Vpon the cautions before noted , this assuredly wil be the issue , If a souldier get the day , or otherwise escape with his life , they that set him on work are too too ungratefull if they do not abundantly reward him . Herein if man faile , assuredly the righteous Lord will not faile . For , whatsoeuer 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 battels 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 worke of the Lord , in his warre , he be slaine , his soule shal be more then a conquerour , triumphing in heaven over all sorts of enemies . They may therefore be secure . O how gloriously do such with victory returne from war ! how blessedly do such as Martyrs die in battell !

§. 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 . fore-mentioned proofes for the warrant of warre , a a Deut 19. 21. Exo. 21. 23 , 24 , 25. the law of requiting like for like maketh much to this purpose . Thus dealt b b 1 Sam. 15. 33. Samuel with Agag , when he said to him , As thy sword hath made women childlesse , so shall thy mother be childlesse among women . So dealt . c c Iudg 1. 6 , 7. Iudah 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 , cruell , and hard-hearted men by a sensible demonstration brought to see their perverse and mischievous disposition . As the fore-named 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 evill , Recompence to no man evill for evill . Avenge not your selves ,

Quid est non reddere malum pro malo , nist abhorrereab ulcis●ēdi libidine ? Quid est accepta iniuria ignoscere malle quam persequi , &c. 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 publique execution of justice : but that which Christ forbiddeth is private revenge . The latter phrase , avenge not your selves , is an exposition of the former .

2. Christs words are to be taken comparatively , thus . A Christian must be so farre from revenge , as rather suffer a double wrong .

3. They imply a readinesse to forgive , againe and againe .

4. They import a Christian vertue , of overcomming evill with goodnesse and patience , Rom. 12. 21.

Learne wisely to discerne betwixt persons , and cases : thorowly sift and examine your owne passions : let your hearts be seasoned with a true feare of God , and love of man : let it be enflamed with a zeale of Gods glory : set good ends before you , and aime at them : be well instructed in the meanes whereby you may attaine to those ends ; and then take courage and resolution to your selves . Deale with wicked men , as wicked men are to be dealt withall : fight against them that fight against you : with the froward shew your selves froward , ( as the Lord himselfe doth : ) despise them that despise you : shew as much scorne of them , as Psal 18. 26. 1 Sam. 2. 30. they can do of you . This is to answer a foole according to his folly , and to keep him from being proud in his own conceipt , Pro. 26. 5. from insulting over you , and from taking advantage against you . There be times & occasions when mischievous enemies are not to be yeelded unto , no not an haires breadth . By opposing undaunted courage against their stout boldnesse , they may be beaten at their owne weapon .

§. 21. Of using meanes .

VII . * * Sec §. 9. APproved meanes 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 comming against him , ( Luke 14. 28 , &c. ) give good evidence to the truth of this point . Wherefore such Saints as have beene guided by the Spirit of God , even in those wars whereabout God himselfe hath sent them , and to which he hath given assurance of victory , have been carefull to use meanes . For this end b b Ios. 1. 12 , &c. Ioshua required all the men of warre that were of the Reubenites , Gadites , and halfe the Tribe of Manasseh , that quietly enjoyed their possessions on the other side of Iordan , to go over before the rest of the Israelites , armed to helpe them . On the contrary c c Iudg 5. 23. Meroz is cursed for not affording aid to helpe the Lord against the mighty . The meanes * * §. 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 d Acts 27. 24 , 31 God had given to Paul all that sailed with him , yet when the mariners ( who are ordinary meanes to advise , and helpe 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 meanes be used . Yea we oft read of meanes used in extraordinary matters . e e Exo. 8. 17. The dust of the earth was strucke , that out of it lice might arise to plague Pharaoh . f f — 9. 8 , 10. Ashes of the fornace were sprinkled into the aire to cause boiles to breake forth upon man and beast in Egypt . g g — 17. 6. The rocke was struck with a staffe to make water flow out of it . h h 2 King 4. 41. Meale was cast into the pot , to make the pottage wholsome .

The use of meanes makes much to the manifestation Gods glory in the use of meanes . 1. Of Gods providence , in affording meet means . 2. Of his wisdome , in ordering means fitly . 3. Of his goodnesse , 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 ineffectuall .

1. Ob. i i 1 Sam. 14. 6. There is no restraint to the Lord to save by many or by few , and k k 2 Chro. 14 , 11 Meanes have respect to Gods will . by them that have no power .

Answ. 1. In speaking of meanes no question is made of Gods power . For he that without any means made all things , can do what els 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 Gods ordinary manner of working . Now Gods ordinary providence in ordinary matters is the ground of our faith , rather then his extraordinary power .

2. Ob. l l Iudg. 7. 2 , 4. God restrained Gideon in using the means that in his case were ordinarily used .

Answ. The Lord tieth not himselfe to ordinary courses , God not tied to meanes . 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 Creatour and creatures . For the manifestation of this difference it pleased God somtimes to do great matters with small meanes , ( yea and m m Exo. 17. 28. with no meanes at all , ) and to cause those particulars to be recorded , that all ages might know what of himselfe he is able to do .

3. Ob. Means use to draw mens 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 onely in themselves , and not in the principall agent who makes them effectuall . Such were the Israelites , to whom the Prophet thus , n n Isa. 31. 1. Woe to them that go downe to Egypt for helpe , and stay on horses , and trust in chariots because they are many , and in horsemen because they are very strong : but they looke not unto the holy one of Israel , neither seeke the Lord . Thus they severed things , which were to be joyned 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 , apparell , sleepe , works of our calling , and other like meanes wherby 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 seeme to tempt God .

It will therefore be our wisdome 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 Gods 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 Salomons Proverbs . 3. * * Sec §. 27. Psal. 127. 1. To call on God for his blessing on our endeavors . Except the Lord keep the city , the watchman waketh but in vaine . To neglect means is an extreme in the defect , implying too great security . To relie only on means is an extreme in the excesse , implying too much insolency . God is tempted both waies . The middle therefore is the best and safest course , which is , in the use of meanes to relie 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 Internall meanes , as promised on Moses part to be used by him , are here set downe . 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 minde Metonymia adjuncti . Signum prore significatâ . signified thereby , which is prayer . For standing was of old an usuall gesture of prayer . It never was the onely gesture . For the Scripture expresseth many other : whereof some were gestures of the whole body ; others of particular members thereof .

There are three especiall 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 thankfull acceptance of some speciall 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 soule . 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 helpe 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 looke to heaven , ( Ioh. 11. 41. Mat. 14. 19. ) Pronaque cum spectent anima lia caetera terram , Os homini sublime dedit , coelumque videre Iussit , 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 commeth my helpe , &c. ( Psal. 121. 1 , 2. & 113. 1 , 2. ) Herein lieth an apparent difference betwixt man and other creatures . For where other creatures looke downeward , mans countenance is made more erect . And where other creatures have but foure mustles 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 our selves : but are ready to receive it from him on whom we call , and to whom we stretch our hands . Thus Salomon in his solemne 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 Ieremiah , ( Lam. 3. 41. ) 3. Casting downe eyes . This testifieth an holy shame , and 5. Casting downe eyes . confusion of face by reason of a mans unworthinesse , and unfitnesse to appeare in Gods sight . Take instance hereof in the penitent publicane , ( 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 griefe is hereby manifested . In such respects the fore-named Publican is said to smite his breast , Luk. 8. 13. 5. Renting clothes , pulling haire off the head and beard : 7 Renting garments , &c. these are gestures which Ezra used , ( Ezr. 9. 3 , 5. ) to which may be added the penitent womans teares , with which she washed the feet of Christ , and her wiping them with the haire of her head , Luk. 7. 38. Deep apprehension of sin , and much aggravation of griefe is by these and other like unusuall gestures declared . 6. Kneeling . This is the most usuall 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 & Paulum 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 owe to God , that reverend respect which we beare to him , that honour which we desire to yeeld to him is hereby testified .

All these gestures ( as occasions serve ) well beseeme those that call upon God . But because here mention is made only of standing it shal be 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 proofe whereof , among others , take notice of these 9. Standing . Stantes oramus quod est signum resurrectionis . Aug. Ianuatio 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 daies , 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 ones selfe to God . 2. It is an outward means of raising mens 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 Gods Soveraignty , authority , and dignity . Therfore among men , inferiours stand before them under whose command they are , 1 King . 3. 16. & 10. 8. Dan. 7. 10. 4. It is a signe of stedfast faith in prayer . It is oft put for a gesture of steddinesse : and opposed to leaning , wavering , reeling , 1 Cor. 16. 13. Eph. 6. 13 , 14.

Hereby Moses might then imply 1. That he would present himselfe 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 Gods excellency and soveraignty . Stabat Moyses expectans fidem coelestium promissionum . Amb Comment in Psal. 118. Ser. 19. 4. That he would with the best stedfastnesse of faith that he could pray for them , expecting the truth of divine promises .

Thus he sheweth 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 turne it word for word ) * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Niphal Benoni . Me consistente . Trem. & Iun. I standing , which implieth a continuance in doing what he undertooke 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 , sheweth what they may do who are so thronged as they cannot kneele . They may stand . So as it taketh away their pretext who in strait pewes sit at prayer , because forsooth they cannot kneele . 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 farre 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 then which , an army could not have beene 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 vallie , or in a plaine , and there Ioshua went out against them . But Moses Why Moses went up to the top of an hill . goeth to the top of an hill neare to that vallie , and that for sundry just and weighty reasons : as , 1. That he might the better discern the battell , 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 Ioshua and his souldiers 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 beene , if he had remained in the plaine among the people : or if he had been in the army . ) For when we set our selves to prayer , we must set our selves therto with the whole heart Therefore in time of prayer we may usefully seeke secrecy of place . 4. That by the open sight of heaven , his spirit might be the more cheared , his thoughts more elevated , and so his prayer the more sharpned , 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 .

MVch 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 leane on . The strength of bread is set out by this word , and stiled a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 panis baculum . Lev. 26. 26. the staffe of bread . That also whereupon wicked men do repose their trust and confidence , is by this very word expressed , and called b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 baculum impiorum Isa 14. 5. the staffe of the wicked . c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum chirik significat tectum . Cum patach , baculum . A bed , whereupon a man lieth and resteth himselfe , is signified by a word which commeth from the same root , and hath the very same letters , though not the same points : wherein the LXX being somwhat mistaken , do translate the Hebrew word that signifieth a bed , by a Greeke word that signifieth a staffe : which gave occasion to that seeming difference betwixt Moses and him that wrote the Epistle to the Hebrewes , about Israels bowing himselfe d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad caput lecti . upon the beds head , ( as it is in Gen. 47. 31. ) and e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Super extremo baculi sui . Vpon the top of his staffe ( as it is in Heb. 11. 21. ) Both which may well stand together . For , being an old man and weake , he was faine to have a staffe to rest on , and leaning thereon , he bowed towards the beds head . By the fore-named notation , and usuall 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 expresse difference betwixt a rod and a staffe ) useth f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 another word to set out a rod , and g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word of this text to set out a staffe . The rods which the chiefe of every Tribe used to have , have this h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Num. 17. 2. title : which questionlesse 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 i Exo 3 1. — 4. 2. God appeared to Moses as he was keeping sheepe . Whence some ( and that not without probability ) do gather , that this , which is translated a rod , was a shepheards crooke . But were it a shepheards crooke , or a staffe , 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 k Exo 4. 17. Thou shalt take this rod in thine hand wherewith thou shalt do signes .

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 inchanters , which seemed also to be serpents , were swallowed up , Exo 7. 10 , 12. 2. The waters in the rivers of Egypt were turned into bloud , Exo. 7. 20. 3. Dust was turned into lice , Exo. 8. 17. 4. Thunder , haile , and lightning fell , Exo. 9. 23. 5. An East-wind was raised , which brought grashoppers , Exo. 10. 13. 6. The Red Sea was devided , 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 , &c. 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 Gods instrument , Exo. 3. 20. 4. It was a visible memoriall of Gods mighty power , Exo. 17. 5 , 6.

It is also a a Exo. 7. 9 , 12 , 19. — 8. 16 , 17. sometimes called Aarons rod , because God appointed Aaron to use it in working the first miracles that were wrought in Egypt . And it was most usually stiled b b — 9. 23. — 10. 13. — 14. 16. — 17. 5. Moses his rod , c 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 himselfe , and also in regard of the souldiers in the field .

For himselfe , that by looking on it he might be put in mind of Gods 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 sted fastnesse 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 maine 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 foure 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 it selfe . 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 Ioshua , ( the charge being for providing good outward means , the promise , of earnest praier ) 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 taried at home , and went not out to the war , giveth instance , that , II. Prayer for good successe in warre is to be made by such as tarry at home . 3. The phrase whereby the thing promised is expressed ( will stand ) being an externall 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 battell was ended , declareth , that , IIII. 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 seene of Moses , implieth , that , V. Any place may be fit for prayer . VI. Knowledge of that for which prayer is made is an especiall meanes to sharpen prayer . 7. The Rod which he taketh with him , being the rod of God , wherewith God had before wrought many wonderfull works , importeth , that , VII . Consideration of Gods former workes is of speciall use to strengthen faith . 8. The Manner of using it , by holding it in his hand , namely to this end that Ioshua and other souldiers might see it , intimateth , that , VIII . Perswasion of others prayers addeth much courage in dangerous imployments .

§. 27. Of joyning prayer with other meanes .

I. * * §. 26. PRayer must be added to other preparations . When a a Gen. 32. 6 , &c Iacob heard that his brother Esau was comming against him with 400 men , he tooke the best order that he could either by presents to pacifie his brother , or , if some of his company were slaine , yet to make an escape with others : but withall he prayeth to God for protection , yea in prayer he wrestled till he prevailed . b b Iudg. 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 warre is commendable . Samuel doth , c c 1 Sam. 7. 5 , &c as Moses here , he gathereth Israel together to fight against the Philistims , and promiseth to pray for them . The d d 2 Sam. 23. 8 , &c. number of worthies , and the e e — 24. 9. multitude of valiant Souldiers that David had , beare witnesse to his prudence in preparing externall means : and his many f f Psal. 7. 1 , &c. — 25. 2 , 19 , 20. — 44. 1 , &c. prayers recorded in the Psalmes , give evidence of his piety in seeking helpe of God . g g 2 Chro. 17. 12 , &c. — 20. 3. Very much is spoken of Iehosaphats great preparations : yet when he heard of the approach of enemies , by fasting and prayer he sought helpe of God . So many other faithfull Saints . After that the Apostle had exhorted Christians to be strong in the Lord , and to put on the whole armour of God , wherwith he sheweth how a Christian may be armed from top to toe , he addeth this exhortation , h h Eph 6. 10 , 18 See The whole armour of God , on Eph. 6. 18. § 1. Pray alwayes with all prayer , &c.

Means without Gods blessing are of no use . i i Psal. 127. 1. Except the Lord build the house they labour in vaine that build it : Well therefore saith the Psalmist , k 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 helpe . To this purpose is prayer exceeding , powerfull . It hath alwayes ( if at least it were made aright ) obtained victory .

What now may we judge of them that thinke prayer then only needfull when other means faile ? To say the least of them Reprehension of such as separate prayer and other meanes . they shew 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 withall they shew very little zeale of Gods glory . For were there not an absolute necessity of prayer , and that in regard of some benefit to themselves , it appeares that prayer as it is a part of Gods worship , and a means to set out Gods 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 , enterludes , playes , and such kind of sports ? Can a blessing be expected in such courses ?

Set this patterne of Moses before you , all of all sorts . Whether other means faile 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 successefull . Let therfore all armies be sent forth by Christian Princes with more then ordinary prayer . Thus may we in greatest distresses be sure of succour . For there is nothing so hard but with Gods helpe it may be made easie . On him therefore let us depend : of him let us seeke helpe , and so accomplish our purposes .

§. 28. Of their care who tarry at home to pray for them that go to warre .

II. * * See §. 26. PRayer for good successe in warre is to be made by such as tarry at home . So did a a 1 Sam 7. 9. Samuel . b b — 4. 13. Elies waiting for newes out of the army , implieth that his prayer was not wanting . c c Psal. 60. That solemne forme of thanks which David gave to God upon Ioabs returne with victory , giveth proofe of his praying for the armies . d d Gen , 14. 20. So doth Melchizedechs congratulation of Abrahams victory .

1. Gods honour is engaged in the successe of such as professe Gods 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 successe as our owne .

4. If they which go out to warre , be of our owne country or nation , by their overthrow we incurre hazzard : by their victory the more safety is brought to us that tarry at home , yea we all partake of the benefit of the spoiles which they make of enemies , the whole kingdome is enriched thereby if they be great .

If these be not sufficient motives to enforce the equity of the fore-named duty , what can be sufficient ?

Remember therfore what Vriah said , The Arke , and Israel , 2 Sam. 11. 11. and Iudah abide in tents , and my Lord Ioab , and the servants of my Lord are encamped in the open fields , shall I then go into my house to eate and to drinke ? He , when he was at home was as much affected with the armies in the field as if himselfe had beene there . Can any then be so carelesse of them as not to pray for them ?

Assuredly , if Magistrates , and Ministers , if great ones , and meane ones were more conscionable in performing this duty , better successe might be expected . But so farre 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 Gods wrath against them , thorow their impiety , and prophanesse , lewdnesse , and licentiousnesse . 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 eare from hearing the Law , even his prayer shal be abomination . Thus wicked persons are betrayers of such as ( out of the places where they dwell ) goe to warre .

§. 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 proofe to the point , so also the manifold expressions of prayer by sundry gestures proper thereto : as such as these , b b Psal. 123. 1. I lift up mine eyes : c c Eph. 3. 14. I bow my knees , that is , I pray . d d Psal. 95. 6. Let us lift up our hands : e e Lam 3. 41. Let us kneele , that is , let us pray . f 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 signe 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 owne spirits are quickned .

1. For God , he is by that means glorified both in soule and body : as we ought in both to glorifie him , 1 Cor. 6. 20.

Ob. God is a Spirit , and they that worship him must worship him in spirit and truth , Ioh. 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 vaine , Isay . 19. 13. But Gods 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 seene of them , Mat. 6. 1. said also in regard of our zeale to Gods glory , Let your light so shine before men as they may see your good workes and glorifie your father which is in heaven , Mat. 5. 16. What therefore God hath joyned together , let no man put asunder , Mat. 19. 6.

2. For others , our outward gesture manifesting our inward affection , they may be brought to adde their prayers also , and joyne 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 powred forth her soule before God , 1 Sam. 1. 17.

3. For our selves , by the outward gesture of the body our owne spirits within us are much affected . For there is a sympathy betwixt soule and body . Bowing the body in prayer , as it testifieth the humiliation of the soule , so it maketh the soule to stoupe somwhat the lower . Beating the breast doth somwhat the more breake the heart ; lifting up eyes or hands raiseth up the heart ; spreading the armes abroad enlargeth the desire of the heart ; standing erect maketh the soule the more steddy . Exhortation to use seemely outward gesture in prayer .

Let us on these grounds both declare and helpe the inward faith and fervency , devotion and contrition of our soules 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 soule , as they will soone 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 wil be cast up , or cast downe , the armes 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 . Farre be such intents from my mind . Men are too prone to make shew of more then is in them : they need no provocations thereto . Besides hypocrisie is so odious in Gods 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 ones 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 Gods Word . 2. Agreeable to the action in hand . 3. Answerable to the inward affection .

§. 30. Of seeking helpe of God in time .

IIII. * * See §. 26. SVccour must be sought of God in season . a a Zeph. 2. 2. Before the decree bring forth , before the day passe as the chaffe , before the fierce anger of the Lord come upon you , &c. seeke the Lord . b b Isa. 55. 6. Seeke the Lord while he may be found : call upon him while he is neare . c 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 d Gen. 32. 9. So soone as Iacob heard that his brother was comming against him , he makes his prayer to God . He put it not off to the evening . Yet e e — 24. when the evening was come , and so he freed from distractions , he returned to prayer againe , and more earnestly wrestled with God . f f 2 Chro. 14 11. Before Asa began to fight with the Ethiopians , he sought assistance of God . So did g g — 20. 3. Iehosaphat , and other pious princes . So soone as h h Exo. 32. 11. Moses heard God speake of wrath , before he went downe to see the cause thereof , he fell downe before the Lord , to turne it away : and i i — 31. when he had seene the cause thereof , he went againe unto the Lord .

Thus , much evill 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 begins to flame out , cannot so easily be quenched , as it might before hand have beene kept from flaming and burning . A breach , which might with small cost and paines have beene prevented , when it is made , oft proves irrecoverable . Great was the folly of the Israelites in the time of the Iudges , 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 , Goe , and cry unto the gods which ye have chosen , let them deliver you in the time of your tribulation . Iudg 10. 14.

O that we were wise to marke the opportunity and to take it ! Commonly ( like fooles ) we thinke of our cloakes when we are well wet : and thinke of shutting the stable doore when the steed is stolne , or of making our house safe and sure from theeves when we have lost our goods . Many seeke 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 , then ( it may be ) solemne prayer shal be 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 soundnesse 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 publique prayer , at least in times and places where liberty is granted to frequent publique assemblies , a a See The whole armour of God , on Eph. 6. 18. Treat 3 §. 84. publique 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 b 1 Tim. 2. 8. I will ( saith the Apostle ) that men pray every where , lifting up holy hands . The charge of c c Luk. 18. 1. praying alwaies , and d d 1 Thes ● . 17. without ceasing , implieth as much . If occasions of prayer being offred , we forbeare 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 e Act. 31. in Churches , so f f — 10. 30. in houses , g g — 9. 39 , 4. in chambers , h h Mat 6. 6. in closets , i i Act. 10. 9. on house-tops , k k Gen. 24 63. in fields , l l Luke 6. 12. on mountaines , m m Act 16. 13. by rivers-sides , n n Ion 1. 14. in ships , o o — 2. 1. in a whales-belly , p p 1 King 19. 4 in the wildernesse , and where not ?

q q Mat. 18. 20. Wheresoever prayer is rightly made , there God after an especiall manner is present : now r r Exo 3. 5. Magis valet petentis affectus quam petitionis locus . Aug de unit . Eccles. c. 16. Gods speciall 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 knowne , there will God most graciously accept it . Instance the fore-mentioned 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 mens eyes , or prophanenesse possesseth their hearts . It is much to be feared that the prayers which they seeme 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 vapor that is compassed in a cloud , or got into hollow places of the earth , which rather then not find a vent , will rent the cloud asunder with a thunder-clap , 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 sanctifie every place with this heavenly duty . Their house , their chamber , their closet , their bed , their table , and other like places shal be 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 journy , their Innes 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 warre . So every place according to the present occasion . By a pious mind well devoted to Godwards , and by a conscionable performance of this principall duty of piety ; it may be said of any place what Iacob 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 especiall meanes to sharpen prayer . That which made a a Gen. 32. 9. Iacob to wrestle with God , was the danger wherein he saw his houshold to be . When b b 2 King . 19. 14 Hezekiah saw and read the letter that Senacherib sent , then was his spirit extended to prayer . The knowledge that c c 2 Chro. 14 11. Asa , d d — 20. 2 , 3. Iehosaphat , e e Neh 1. 4. Nehemiah , and other good Kings and Governours had of the danger of their country , made them earnest in prayer with the Lord for succour . 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 g Mat. 9. 36. when he saw the people scattered without a shepheard , he incited his Disciples to pray for them .

Sight and other means whereby we may have true intelligence of the needs and straits wherunto 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 beneficiall prayer is in all needs , are thereupon moued as earnestly as they can to pray for them .

To stirre us up to pray for those that are in distresse , let us enquire and take notice of their estate and affaires . Nehemiah Neh. 1. 2. was very inquisicive after the estate of the Iewes that had returned from the captivity , whereby it came to passe that he was so helpfull to them both by his prayer , and otherwise . But what the eye seeth not , the heart rueth not . Things not knowne are not regarded . Assuredly if we saw , or on assured knowledge beleeved 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 , then now we doe , ( if other succour also were not afforded them . )

Here , by the way note what wrong they do who bring The ill consequences of false newes . false reports to mens eares : as , reports of victory , when people are overthrowne . 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 helpe 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 mountaine 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 battels of the Churches , as Moses here on the top of an hill beheld the Israelites fighting . We must have knowledge of forraigne affaires ( as Nehemiah had ) by report . If that report be false , how shall we order our prayers ? Yet there is commonly such uncertainties in rumors and reports , as fame is said to be an evill 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 therfore without cause said , that fame useth to lie .

Yet if men be not rash in receiving every uncertaine 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 distresse , howsoever pious and pitifull men may be mis-informed about their case , God is in heaven , and better seeth all their distresses , then Moses on the top of his hill could see Israels straits . And whereas Moses could onely pray for succour , God can give them succour : God , I say , who to every drop of compassion that is in man , hath in himselfe an ocean of compassion : and answerable to his compassion hath both will and power to helpe . A point of much comfort .

§. 33. Of strengthening faith by Gods former works .

VII . * * See § 26. COnsideration of Gods former workes is of speciall use to strengthen faith . Hereby was Iacobs faith much supported , and therefore he thus pleadeth and presseth Gods former works , when he was in danger , a a Gen. 32 , 9 , 10 , O God of my father Abraham , and God of my father Isaac , the Lord which saidst unto me , returne unto thy country , &c. I am not worthy of the least of all thy mercies , and of all the truth which thou hast shewed unto thy seruant , &c. So b b 2 Chro. 20. 7. Iehosaphat , c c Neh. 9. 6. &c. the Levites in Nehemiahs time , and many others . This was d d 1 Sam. 17. 34 , &c. Psal. 22. 4. — 77. 11 , 12. — 143. 5. Davids usuall practice . Therefore e e — 105. 5. he exhorts others to remember the marvellous workes which God hath done , his wonders , and the judgements of his mouth .

Gods former works give evident demonstration , as of his power , what he is able to do , ( for what he hath sometimes done he is able alwaies to do ) so of his will , what he is willing , as he seeth occasion to do . For the Lord never doth what he is unwilling to do . Now evidence of these two , Gods 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 wildernesse .

Answ. Though he do not by the same visible , extraordinary , and miraculous means succour his Church and People , yet thereby his Church is taught to believe that he seeth and observeth his peoples distresses , that his compassion is moved thereat , that though in his wisdome 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 Ioshua , I will never leave thee nor forsake thee , maketh this generall inference thereupon , So that we , ( we Christians that live so many yeares after Ioshuaes time ) we may boldly say the Lord is my helper , I will not feare , &c. Heb. 13. 5 , 6. Though we cannot therefore expect the same particular Quis est qui considerat opera Dei , quibus regitur & administratur totus hic mundus , & non obstupescit obruiturque miraculis . Aug in Ioh. 2. Tract 8. Faciem quodam modo ponentes ad ea quae fecit , dorsum ponimus ad artificem qui fecit . Ibid. works of God to be done for us , that of old were done for others , yet the generals we may and ought to believe , that that God which provided for , and delivered of old such as trusted in him , is still able , and willing to provide for and deliver such as now trust in him . These generals expect from God . As for the means and manner of doing it , referre them to his wisdome . He ever remaineth the same God , as in his power , so in his will , affection , and compassion towards such as trust in him . He can by sundry means bring things to the same issue . If thorowly and advisedly the usuall works of God were considered , even those whereby the whole world is ruled and governed , who would not be astonished , even as at miracles , and by the miraculousnesse of them be strengthened in faith ? But many turning their faces to the works that are done , turne their backes to him that did them . Whence it comes to passe , that neither God hath the glory which belongs to him , nor man that profit which otherwise he might reape from the works of God .

Gather now , ye that trust in the Lord , gather what evidences Observe Gods former works . ye can by Gods former works of his power , and will . Oft meditate thereon ; plead them in prayer before God . In your catalogue of Gods former works be sure you leave not out such as are done in your daies , and to your selves in particular , whereof upon experimentall evidence you may say to God , marvellous are thy works , and that my soule knoweth Psal. 139. 14. right well . The works which were brought to Moses his mind by holding up this rod were such as were done in his daies , before his eyes , by his ministry . Such works as are done in our daies , and to our selves , make the deepest impression : and have the most effectuall and mighty operation . Such were they whereby Iacob and David were strengthened Gen. 32. 10. 1 Sam. 17. 56. in their faith . Though we have not such a visible signe of Gods former works , as this rod was which Moses held up , yet we have as good and sure staies for our faith to rest upon . For , we have Gods works recorded in Gods Word , a Word of truth . And we may say , as the Psalmist doth , We have heard with our eares , O God , our fathers have told us Psal. 44. 1. what works thou diddest in their daies , in the times of old . And God hath in our dayes , and before our eyes done such works , as give us sufficient ground to trust in him . We have memories to retaine them . We have minds to meditate on them . We may ( if we will ) register and record them . What could Moses his rod do more then al these ? Though we want that externall signe , yet we have the substance . And by a right use of what we have , our faith in God may be strengthened , as Moses was by the use of this rod. Ruminate therfore on Gods bringing in the Gospell in King Henry the 8 daies . On establishing it in King Edward the 6 daies . On the courage , comfort , and constancy that he gave to Martyrs in Queene Maries daies . On the restoring of the Gospell in blessed Queene Elizabeths daies . On the many victories then given : especially in 88. On the many deliverances from Papists treasons : especially in 605. As occasion is offered seriously ponder and meditate on these and other like works of God , and thereby shalt thou find much vigour infused into thy faith . Withall well note the promises of God . For , this rod which Moses tooke up to the hill was a signe of Gods promise . Take this rod in thine hand ( saith God ) wherewith Exo. 4. 17. thou shalt do signes . Gods promises are the most proper ground-worke of faith : as I have * * The whole Armour of God , on Eph. 6 , 16. Treat . 2. Part. 6 § 71 , &c. elswhere shewed .

§. 34. Of the benefit of a perswasion of others prayers .

VIII . * * See §. 26. PErswasion of others prayers addeth much courage in dangerous imployments . This was one reason why a a Num. 10. 9. God in his Law ordred that his Priests should go with their silver trumpets into the armies of his people , that by that signe his people might be assured of the Priests prayers , and be thereby the more encouraged . b b 2 Chro. 13. 14 Thus were the people in Abijahs time much encouraged . This questionlesse was the reason why c c Iudg. 4. 8. Barak was so importunate to have Deborah go with him to the warre . Her sex might make him thinke that she was not fit to lead an army , or to fight . But he knowing her to be a Prophetesse , did also know that her prayers would be availeable with the Lord : and withall he thought that the sight of the battell would extend her spirit the more earnestly to call upon the Lord for them . Did not this perswasion encourage him , who speaking of his troubles , said , d d Phil. 1. 19. I know that this shall turne to my salvation thorow your prayer .

Gods people being acquainted with Gods Word , thereby know that God is the fountaine of all blessing , and that prayer is the means of receiving all needfull blessing from him , and that the prayers of others are availeable with God Muliùm valent preces in communi multorum . Hier. Comment. in Rom. 15. as well as their owne , and that when others prayers are joyned with theirs , they are so much the more powerfull . How can they then but be the more incouraged by their perswasion of others prayers for them . Of craving others prayers , See The whole Armour of God , on Eph. 6. 19. Treat. 3 §. 137.

Good cause there is for this very cause , when any go about any weighty , difficult , or dangerous worke , or when they are in any dangers or feares , to crave the prayers of such as they count faithfull : as e e 2 King . 19. 4. Hezekiah did of Isayah . And for them of whom this duty is desired , by solemne promise to bind themselves to do it , as f f 1 Sam. 12. 23. Samuel did , that so they who desire it may have the more cause to believe that it shall be performed . And if the worke enterprised be publique , meet it is that a fast be proclaimed , and publique prayers enjoyned for their good successe . By these publique prayers more notice may be taken of the many prayers that by many persons are made for them , and so they be the more encouraged .

By a sound and good argument from the lesse to the greater A minori . Christs 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 lawfull enterprises , be they never so difficult or dangerous , because they cannot be ignorant that Christ , in whom they believe , is on an higher hill then Moses here was , even in heaven at Gods 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 Christs intercession is more then al the praiers of all the Saints , though their spirits were all joined together , in presenting one and the same petition to God . For Christs intercession is that sweet incense that is in it selfe 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 Gods 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 boldnesse , as the sight of Stephens bodily eye did , when he saw Iesus standing on the right hand of God , Acts 7. 55.

§. 35. Of Ioshuaes obedience . EXOD. XVII . X. So Ioshua did as Moses had said unto him , and fought with Amalek .

* * See §. 1. THe obedience of Ioshua 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 expresly set downe , as there is no ambiguity at all . For all the materiall words , as a a § 9. Moses , b b Ibid. Ioshua , c c § 2. fought , d d §. 4. Amalek , have been before explaned .

Out of the two parts of this text naturally arise these two observations . I. Obedience is to be yeelded to Governours . Moses was at this time a Prince ; the supreme Governour over all Israel . Ioshua therefore who was one of Israel , and under his command , did as Moses had said unto him . II. They who are sent by lawfull authority unto a lawfull warre , must go . Moses his charge was a lawfull authority . Warre ( for defence of a people against a malicious and injurious enemy ) is a lawfull warre . Therefore Ioshua goeth . He fought with Amalek .

§. 36. Of yeelding obedience to Governours .

See The Plaister for a Plague , on Numb. 16. 47. §. 53 , 54 , 55 , 56 I. OBedience is to be yeelded to Governours . This is a principall branch of that Honour which is required in the fift commandement . It is particularly and expresly enjoyned to all sorts of inferiours under authority : as to a a Eph 6. 5. Servants , b b — 1. Children , c c — 5. 22. Wives , d d Heb. 13. 7. People in relation to their Pastors , e e Act. 10. 7. Souldiers to their Generals and Captaines , and f f 1 Pet. 2. 13 , 14 Rom. 13. 1. Subjects in relation to supreme and subordinate Magistrates .

The Apostle much presseth this point , and inforceth it by foure speciall arguments , Rom. 13. 1 , 2 , &c. 1. The Authour of Government , and Ordainer of Governours . ( 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 it selfe , and Government , is of God . 2. The good or benefit of Government . ( He is the Minister of God to thee for good . ) Governours therefore are advanced to their eminent places , not simply for their owne 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 evill of sin in resisting Government . Whosoever resisteth the power resisteth the ordinance of God . He doth therfore offend thereby not men onely , but God also , which is a sinne . 4. The evill of punishment following thereon . They that resist shall receive to themselves damnation . A fearfull doome . Take for instance the examples of Korah , Dathan , and Abiram , Numb . 16. Vpon 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 intend 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 generall of yeelding obedience to Governours , may suffice . For if these motives , Gods ordinance , Our owne good , Avoiding sinne , and , The punishment of sinne , be not sufficient , what can be sufficient ? I hasten to the particular , of souldiers obedience to their Governours charge about going to In militiâ disciplina non deest , obedientia nequaquam contemnitur . Ber. ad Mil. Temp. c. 4. warre , which is here in speciall 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 warre upon command .

II. * * See §. 35. THey who are sent by lawfull authority unto lawfull warre , must go . What warre may be counted lawfull a 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 beene shewed . Lawfull authority , is the command of such as God hath set over us , especially of the supreme Governour : which command may come to us either immediately from the governour himself , or mediately by such as he sets under himselfe over us . For , saith the Centurion , I am a man under authority , and have souldiers under me , and I say to one , go , and he goeth ; and to another , come , and he commeth , Mat. 8. 9. A proofe pertinent to the point in hand . For what doth a Centurions bidding a souldier , go , imply , but a sending of him to such or such a service in warre ? Ioshua ( 22. 2. ) for this commends the obedience of the Reubenites , Gadites , and halfe the Tribe of Manasseh . Vriah so farre obeyed in this case , as he lost his life , 2 Sam. 11. 16 , 17. I say not this to justifie Davids or Ioabs 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 Ioshua , Choose us out men . If men chosen might refuse to go , to what purpose are they chosen ? Souldiers owe Exequendi jussa bellica ministerium milites debent paci salutique communi . Aug. cont . Faust . Manich l. 2. c. 75. to common peace and safety , the service of executing their Governours commands of waging warre .

Ob Hath one man power over anothers life ?

Answ. 1. Going to warre doth not necessarily presuppose losse of life . Many returne home from warre , not onely 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. Iudg. 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 cont Faust . Manich. l. 22. c. 75. 2. 30.

3. If in this case a souldier die , he dieth in his way , and in the worke of God : so as , his death may be his best advantage . God having given his Angels charge over all his , when they are in warre , they will either keepe them from death , or when they die they will take their soules , as they did the soule of Lazarus , to carrie it to blisse . Therefore with much confidence he slayeth his enemy , with greater confidence he is himselfe slaine . He doth a good turne to himselfe if he be killed , and an acceptable thing to Christ if he slay his enemy . When he is slaine , he is not destroyed , but perfected . The death which he inflicteth is Christs gaine : and which he suffereth , his owne gaine .

The application of this point of obedience in particular concerneth such as are or shal be commanded , as Ioshua here was , to fight with the enemies of the Church and State : that they testifie 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 warre ?

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 souldier under a King that is even a sacrilegious man , he may rightly warre at his command , keeping the order of civill 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 souldier to be innocent .

§. 38. Of the meaning , method , and doctrines of the tenth Verse . EXOD. XVII . X. And Moses , Aaron , and Hur 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 Priests lips should keepe knowledge : and they should seeke 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 yeare ; 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 shal be 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 speake well , Exo. 4 14. 2. When Moses was absent 40 dayes , Aaron was appointed chiefe Governour in his roome , Exo. 24. ●4 . & 32. 1. 3. Aaron was the first that was annointed High-Priest , Vestem sumebat Aaron , qua eius summitas appareret . Aug. loc. citat . and clothed with the glorious priestly ornaments , Exod. 29. 5 , &c. 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant . None els might execute the services appertaining thereto , Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of Gods choice of Aaron , his rod onely among all the rods of the heads of Israel , did bud , blossome , and bring forth ripe almonds : and thereupon it was kept as a perpetuall memoriall before the Lord , Numb. 17. 8 , 10. Hebr. 9. 4. 7. Aaron was to make an attonement when Gods 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 externall function , and also of his internall disposition is stiled The Saint of the Lord , Psal. 106. 16.

Ob. He made a golden calfe , Exo. 32. 4. He with Miriam murmured against Moses , Numb. 12. 1. He was incredulous , Numb. 20. 13.

Answ. These were indeed great sinnes . and manifest fruits of the flesh : but onely particulars . The disposition of his soule , and generall course of life was holy . Which of the Saints had not their blemishes ? As the flesh may be in the soule where the Spirit is : so in such a soule may some fruits of the flesh sprout out .

9. Aaron was an especiall 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 it selfe , the office of Priest-hood , Aaron was also a type .

By these particulars noted of Aaron , it plainly appeareth that he was a fit assistant to Moses in that solemne duty of prayer continued a whole day .

The other that assisted Moses is called a 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 Epithite given unto it . It is translated b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hest. 8 , 15. white . Governours of old were wont so to be arrayed . c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Kin. 21. 8 , 11. Neh. 2. 16. — 5. 7 Isa. 34. 12. Quos Propheta ( Ier. 27. 20. ) nuncupat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Principes . A word of the same root in the plurall number is oft used to set out Nobles , Governours , Rulers , or Elders in a common-wealth .

Whether this were his proper name , or a name of his place , is not very certaine : But most certaine 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 spirituall , and to Hur for matters temporall . d d Moses iussit fratrem Aaron & sororis Mariae virum nomine Vrion sibi assistere , &c. Ioseph . Antiq. Iud. l. 3. c. 2. Flavius Iosephus rendreth 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 shewed before ) that Hur was a Prince and Governour of the people .

The reasons of going to the top of the hill , are before declared , §. 24.

In setting out the Performance of the fore-mentioned Promise there are offered to our consideration , 1. The Persons . 2. Their Preparation .

The Persons are Principall . 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 Principall , sheweth , that , I. In extraordinary prayer mutuall assistance of Saints is usefull . The distinct kinds of Persons , as Moses the chiefe Prince and Prophet , Aaron the Priest , Hur a Magistrate under Moses , declare , that , II. Men of eminent place in Church and Common-wealth 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 , &c.

§. 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 concordes . Cypr. Ser. 6. de Orat. Dom. Vide plura ibid hâc dere . Of ioyning 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 mutuall assistance of Saints is usefull . It is expresly recorded that Hezekiah the King , and Isaiah the prophet ( both of them ) prayed and cried to heaven when Sennacharib invaded Ierusalem with an huge hoste . The destruction of that host followed thereupon , 2 Chro. 32. 20 , 21. Esther , as she sent to the Iewes to fast for her , so she and her maidens fasted together , Esth. 4. 16. Daniel , though a man powerfull in prayer desired the assistance of his three companions , when he begged an extraordinary favour of God , Dan. 2. 17. 18. Yea , Christ himselfe , the Mediatour betwixt God and man , when in the dayes of his flesh he withdrew himselfe 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.

Mutuall assistance of Saints makes prayers much more powerfull and effectuall then otherwise they would be . For , the fervour of one mans spirit joyned with anothers , is as fire put to fire , wherby the heat is much greater . Iron sharpneth iron : so a man sharpneth the countenance of his friend , Pro. 27. 17. That is , society , and mutuall communion betwixt friends , is of as great force to quicken each others spirit , and so to cheere up their countenance , as whetting iron upon iron is to sharpen it . This proverbe is best verified in the communion of Saints about holy duties , and especially in mutuall 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 offerd . Let it not therfore be enough in extraordinary cases to make our ordinary prayers . And as we set our selves more then ordinarily to performe this duty , so let us ( suspecting our owne weaknesse and dulnesse ) take the helpe of some choice ones , who in such a case may be a good help unto us . Provided that the good lawes of Church and Common-wealth under which we live be not herein scandalously violated , and we our selves brought Nos incomparabiliter plu , 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 helpe . We do beyond comparison much more need the helpe of others prayers .

§. 40. Of Magistrates and Ministers care to seeke helpe of God in publique need .

II. * * See §. 38. MEn of eminent place in Church and Common-wealth 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 . Hier Comment. l. 14. in Ezec. 45 Sacerdoles debent Dominum deprecari pro populo . Idem in Ioel 2. and good Priests , and other Ministers done in all ages . Instance the examples of a a Ios. 7. 6. Ioshua , and the Elders of Israel in his time , of b b 1 Sam. 7. 9. Samuel , of c c 2 Chro. 13 14. the Priests in Abijahs time , of d d — 14. 11. Asa , e e — 20. 6. Iehosaphat , f f — 32 20. Hezekiah and Isaiah .

Magistrates and Ministers have the charge not onely of their owne soules committed unto them , but also of all the members of the Common-wealth and Church . So as by a double bond they are tied to the fore-named duty . One , in regard of their owne safety ; the other in regard of the safety of such as are committed to their charge . For the preservation hereof there is no other meanes comparable to that which is here intimated , A faithfull seeking of succour from God .

Besides , among other persons , their prayers ( caeteris paribus ) are most likely to prevaile with God , because by vertue of their publique functions they sustaine the persons , and stand in the roome of all that are under them .

Take notice hereof you that are in eminent places either in Church or Common-wealth . By your conscionable care herein , give occasion to your people that are under you to blesse God for setting you over them : give them occasion to pray for you ; yea , to pray that God would heare your prayers for them . Thus will they esteeme you , as g g 2 Sam. 18 3. Davids people esteemed him , worth ten thousand of them . Thus will they readily , willingly , cheerefully be subject to you , and yeeld 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 shew how much rather they would that he should submit himself for his owne and peoples 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 performe their promise : whereupon it is noted , that a a Exo. 8. 12 , 32. they went out from Pharaoh , and cried unto the Lord . Yea , though b b — 9. 30 , 33. he knew that when the judgement was removed , Pharaoh would againe harden his heart , yet was Moses faithfull in performing his promise . c c 1 Sam 7. 5 , 9 , 10. Samuel having made a promise to pray for Israel , when the Philistims were assembled against them , he so cried to the Lord , as the Lord thundred with a great thunder upon the Philistines , and discomfited them . Yea , he acknowledgeth it to be d d — 12 , 23. a sinne to neglect to pray for the people .

And surely it is an hainous sinne : especially after promise of doing it , is past . For , in this case there is a double bond broken . 1. The bond of loue 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 owne mouth ( by making promise ) hath bound us . e e Psal. 19 4. Promise is to be kept in many things that are prejudiciall 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 beene offered to draw us to make promise of this duty : and withall to consider whether we have made good our promise or no. Questionlesse , there hath beene much failing herein . It is usuall for Christians on all occasions , when they are in any want , or distresse , when they part one from another , when they write one to another , both to desire , and also to promise this mutuall Christian helpe of prayer . But if examination be made of the performance of such promises , even they that are forward and frequent in making them , wil be found exceeding backward and negligent in performing them . Be perswaded that this carelesse neglect of that whereunto ye are so doubly bound , is a great sinne . Repent of that which is past , and for the time to come be more faithfull and conscionable . Such a promise is not far from a vow . The more tender ought 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 performe what we promise . But let not this keep men from promising . For mutuall prayer being in it selfe a bounden duty , we ought by promises to draw on our selves thereto . Promise therefore , and performe .

§. 42. Of the interpretation and resolution of the eleventh Verse . EXOD. XVII . XI . And it came to passe when Moses held up his hand that Israel prevailed : and when he let downe his hand Amalek prevailed .

THe * * See § 1. Issue of Moses his being upon the mount is here noted to be different , according to the steddinesse or weaknesse of his hand .

The first phrase , And it came to passe , or word for word , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And it was , is an usuall transition in Scripture . dialect , whereby one point is knit to another .

By Moses holding up his hand is meant the steddinesse of his faith in prayer . b b Metonymia Adiu●cti . The outward signe is put for the inward thing signified thereby . We have c c §. 22. before shewed 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 readinesse to receive it . Holding up hands , implieth a continuance therein without fainting . d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hiphil . The Hebrew word is of such a conjugation , as intimateth both a reciprocation , and also a continuance of the action . e 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 f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tremel . quieti dabat . The other word translated , let downe , in the conjugation wherein it is used , signifieth , to give to rest , or to make to rest . This is ordinarily done upon wearinesse .

It appeareth hereby that Moses waxed weary with holding up his hands , and being weary , to rest them , let them downe . Whereby it is implied , that in his continuance to pray , his spirit waxed faint , and his faith weake , which made him somwhat to intermit that duty .

As therefore Israel had the better , while Moses with a stedfast faith continued to pray for them : so while , thorow weaknesse , he intermitted that duty , the enemy had the better .

The Summe of this verse is , A demonstration of the power of faithfull prayer .

This is manifested by the difference betwixt persisting therein , and desisting therefrom . Answerably there are two parts of the forenamed Summe . 1. The joyfull effect of persisting in faithfull prayer . 2. The wofull 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 stedfast and fervent in faithfull 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 downe his hand . If he had not at all let downe his hand , why is mention here made thereof ? Why was such means used to enable him to hold it up the more steddily , as is noted in the next verse ? But , to put this out of all doubt , in the next verse it is expresly said , that Moses hands were weary .

2. The Event is thus expressed , Amalek prevailed .

1. From the Generall Scope of this verse , ( whereunto every clause therein tendeth ) I observe , that , I. Faithfull prayer is powerfull .

2. From the Connexion of the Cause ( which is , Moses his holding up of his hand ) with the Effect ( which is , Israels prevailing ) and that by this particle of time , when , or , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so long as , I collect , that , II. By continuance in faithfull prayer divine succour is continued .

3. From that which is implied by Moses letting downe his hand , I inferre , that , III. Saints are prone to faint in their fervency of prayer .

4. From the Event following thereupon ( Amalek prevailed ) I gather , that , IIII. Intermission of faithfull and fervent prayer oft proves very prejudiciall .

5. From the different issue of this warre , that one while Israel prevailed , another while Amalek prevailed , I conclude , that , V. Warre is wavering . Successe therein somtimes hangs one way , somtimes another way .

§. 43. Of the power of faithfull 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. FAithfull prayer is powerfull . By faithfull prayer I meane ,

1. The prayer of a faithfull man , such an one as Moses was , Numb. 12. 7. St. Iames stileth such an one a righteous man , and saith of his prayer , that it availeth much , Iames 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 steddinesse of his faith : and St. Iames giveth this title to effectuall prayer , Prayer of faith , Iam. 5. 15. Much in Scripture is spoken of the d d See The whole Armour of God , on Eph. 6. 18. Treat . 3. Part. 1 §. 22 , &c. 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. ) then 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 , Iam. 1. 5 , 6. If any man lacke , let him ask of God , but let him ask in faith , nothing wavering . The faith of those who sought and found helpe of Christ in the dayes of his flesh , giveth good proofe 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 warre against the Germans , his army was brought to a desperate case , thorow great and long thirst : and that the legion of Christian souldiers fell on their knees after their accustomed manner , praying and craving helpe of God ; and that that thing , as a new and unaccustomed matter , strucke a great terrour into the enemies . And that , while the Christians prayed , another greater matter fell out beyond their imagination and expectation . For , the enemies were stricken downe with many stroaks of thunder : and the army being even ready to perish with thirst and want of water , was refreshed . So effectuall surely were the prayers of Christians . Prophane Historians , who have written of the Romane Emperours , have related as much . I have the rather transcribed this history , because it is somwhat pertinent to the pattern of Moses here noted in the text .

Faithfull prayer is that meanes which God himselfe , the almighty and all sufficient God , the originall fountaine of all Faith the meanes 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 wisdome seeth meet to be done for , or given to any of his children . So that , it is as a conduit pipe , conveying all needfull blessing from that high fountaine in heaven , to us on earth . In this respect , to him , who said unto the Lord , If thou canst do any thing helpe 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 worke , 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 lesse . For , faith is not the proper , primary , Mans faith impeacheth not Gods power . and principall cause of any divine blessing , but onely a meanes subordinate to the divine providence . It doth therfore no more impeach Gods power , then any other meanes . There are among others , three especiall considerations which evidently demonstrate that faith more manifesteth then empaireth the power , providence , wisdome , and other attributes of God . They are these .

1. God himselfe worketh in man this gift of faith . Eph. 2. 8. Faith is the gift of God .

2. God himselfe hath appointed and sanctified this means . No creature hath imposed it on him .

3. The blessing which by faith commeth to any , is obtained , not by any worth or vertue of faith as it is an act of man , but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings .

Good cause we have therefore , all of us that are faithfull , in all things wherein we stand in need of any speciall favour , succour , and blessing from the Lord , to hold up our hands to God , as Moses here did , by faithfull prayer to seek it of him , & expect it from him . For , assuredly the prayer which shal be Quae fidelis & fervens oratio suerit , caelum sine dubio penetrabit : unde certum est quod vacua redire non poterit . Bern. in Quadragess , Serm 4 faithfull and fervent , will pierce heaven : from whence , it is certain , it can not returne empty . Wherefore , when spirituall enemies assault us : when we find any effects of Gods displeasure lying on us : when we enterprize any weighty busines : when we observe great need , and find want of any grace : when enemies invade us : when a plague enters among us : when a famine begins to pinch : yea when we have just cause to feare any of these : when an army by land , or a fleet by sea is sent forth for our owne defence , or for succour to our friends or allies : for obtaining or re-gaining any publique , or private blessings , temporall , or spirituall , on our selves or others : for preventing or removing like evils : on all occasions let us hold up our hands : let us make faithfull and fervent prayers to God .

Of praying we spake * * §. 27. before .

The manner of praying with a stedfast faith ( signified by holding up the hand ) is the point here to be especially observed . For , faith to prayer is as fire to powder . In it the life , vigour , and power of prayer consisteth . By faith prayer flieth The power of prayer consisteth in faith . Grandis fidei clamor ; Amb. Comment. in Psal. 118. Ser. 19. ver. 1. up to heaven , as Daniels did , Dan. 10. 12. By faith it is made acceptable to God , as Abels was , Hebr. 11. 4. By faith it prevailes with God , as Iacobs did , Hos. 12. 4. By faith it turnes away Gods wrath , as Moses did , Exo. 32. 14. By faith it obtaines sufficient grace , as Pauls did , 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things , and profitable to all things . Pray therefore , and pray in faith . Thus hold up thy hand .

For helpe herein , observe these directions .

1. Take good notice of Gods promises , and well acquaint thy selfe therewith . Gods promises are the only , true , proper Directions to pray in faith . Of Gods promises , how they are the ground of faith , See The whole Armour of God , on Eph. 6. 16. Treat . 2. Part. 6 , §. 71 , &c. ground of faith . What is promised , may , and must be believed . What is believed without a promise , is not justly and duly believed . It is rather rashly and audaciously presumed .

2. Meditate on Gods properties , such as these . 1. His supreme Soveraignty , wherby he hath an absolute command over all . 2. His Omnipotency , whereby he is able to do any thing . 3. His All-sufficiency , whereby , as he hath all treasures in himselfe , so he can give what he will to whom he will . 4. His Omni-presence , or being every where , whereby he taketh notice of all things . 5. His unsearchable wisdome , whereby he disposeth all things to the best . 6. His Free-grace , wherby he is moved for his own sake to do good to such as are unworthy in themselves . 7. His Rich-mercy , whereby his bowels are stirred at the miseries of his children , and moved to succour them . 8. His Truth , and faithfulnesse , which makes him perform all his promises . 9. His perfect Iustice , which makes him judge and revenge those that unjustly wrong and vexe his Church . 10. His fierce Wrath and terrour , which makes him a consuming fire to his enemies . 11. His Immutability , which shewes him to be such a God still to us , as of old he was to his Church .

3. Fixe the eye of thy faith on Iesus Christ thy Mediator , sitting at Gods right hand , and making intercession for thee : by vertue of which intercession thy person and prayers are made acceptable to God , so as , in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance .

4. Call to mind Gods former works . How these are of use to strengthen faith hath beene shewed * * §. 33. before .

5. Wait and expect Gods leisure . Praescribe no time to him . i i Hab. 2. 3. See The whole armour of God , on Eph. 6. 17. Treat 2. Part. 7 §. 3 , 8 , 9. There is an appointed time . This can not be prevented , nor shal be overslipt . To be perswaded hereof , and answerably to wait patiently and contentedly , when at first we are not heard , will much settle and strengthen faith . Hope , like a good daughter , nourisheth faith .

6. Let thy soule be so qualified when thou prayest , as thy faith be not quailed with the evill disposition of the heart . The right qualification of the soule consisteth much in the true intent , bent , and inclination thereof , when in truth it intends that which is acceptable to God , and the bent and inclination of the will is thereunto . For , howsoever our good intents , endeavours , and performances are no causes of faith , yet , as effects and signes they so quicken the spirit , as they make a man both more shew forth , and better use his faith then otherwise he could . And on the contrary , * * See The whole Armour of God , on Eph. 6. 18. Treat. 3 Part. 1. §. 20. sin damps the spirit : and a purpose of sinning is to faith , as water to gun-powder . This he well understood , who said , k k Psal. 66. 18. If I regard iniquity in mine heart , the Lord will not heare me . Thus therefore he professeth to prepare himselfe , l l — 26. 6. I will wash my hands in innocency , so will I compasse thine altar , O Lord .

7. When the spirit is heavy , and the soule perplexed ; when doubting and feare ariseth in thy heart ; when that sweet inward sense , joy , and comfort whereby faith useth to be supported , faileth in thee ; then let thy judgement and understanding sustaine thy faith : labour by evident arguments taken from Gods promises , and other grounds of faith before mentioned , to convince thy soule , that God heareth thy prayer , accepteth thy person in Christ , and will do that which in his wisdome he seeth to be most fit for thee . Reason and expostulate the case with thy soule . Say as the Psalmist did in such a case , Why art thou cast downe , O my Psal. 42. 11. soule ? and why art thou disquieted in me ? Hope thou in God ; for I shall yet praise him , who is the health of my countenance and my God . There are two props to support our faith . One Two props of faith . is an inward comfortable apprehension , a sweet sense and assured perswasion of Gods fatherly love to us wrought by the spirit of comfort . The other is good knowledge and understanding of the true grounds of faith , as Gods promises , properties , and former dealings with others and our selves , the mediation of Christ , &c. When the former failes men , by the latter they may support and sustaine themselves . This latter keepes many which want the former from despaire : For it makes them not to dare to distrust .

8. To all other meanes adde prayer . Pray as he that said , m m Mar 9. 24. Lord I believe : help my unbeliefe . Pray for the spirit of supplication . For , there is n n Zac. 12. 10. promise made thereof . Pray for faith , which is shewed to be the life of that gift . So did the Apostles , Lord increase our faith , Luke 17. 5. So did Christ pray for Peters faith , that it might not faile , Luke 22. 32. In praying for faith , and for stedfastnesse thereof , Nisi sides data esset orare non posset . Aug. Sixto Epist. 105. pray in faith . For , where no faith is , there can be no effectuall prayer .

§. 44. Of continuing to pray .

II. * * See § 42. BY continuance in faithfull prayer divine succour is continued . Thus much an Angell from heaven testifieth , when he saith to Daniel , a a Dan. 10. 12. From the first day that thou didst set thy selfe to humble thy selfe 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 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 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 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 e Luke 22. 42 , 43 , 44. Christ continued to pray all the while he was in his agony , and returned to prayer againe and againe , and found sufficient supportance , f f Heb. 5. 7. He was heard in that he feared .

The delight which God taketh in faithfull prayer , the desire which he hath to give evidence of his fatherly acceptance of his childrens conformity to that order which he hath prescribed , his faithfulnesse in performing to the uttermost his promises for hearing prayer , together with other motives arising from his owne goodnesse , are the causes of his ordering and disposing his blessings according to his Saints prayers .

As * * §. 27. before we were taught by prayer to seeke succour of God , so here we are further directed for continuance of succour to continue in prayer . g g The whole Armour of God , on Eph. 6 , 18. Treat . 3. Part. 2 §. 98. Of long continuance in prayer at one time : h h Ibid. §. 118 , 120. Of praying every day , and keeping our set times for prayer : Of i i Ibid §. 137 , &c. all perseverance in prayer , I have spoken elsewhere . It shal be 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-souldiers be sent forth , prayer more then ordinary must be daily continued for them , till we heare of the issue .

3. If a Parliament , or any other solemne 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 proofe : if a faithfull and powerfull Minister ; if parent , husband , wife , master , or any to whom we are by any speciall relation bound , be in any danger by sicknesse 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 Gods 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 mariage for them , for continuance of gods blessing , continuall 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 prejudiciall . It was such an occasion that made Elisha the Prophet angry with Ioash King of Israel for smiting but thrice with his arrowes on the ground . k k Moyses 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 Moises could not overcome the enemy , till with stedfastnesse 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 a Psal 69 3. I am weary of my crying : mine eyes faile while I wait for my God . b b — 73. 26. My flesh and my heart faileth . c c — 77. 3. I complained , and my spirit was overwhelmed . d d — 42. 6 , 11. O my God , my soule is cast downe within me . Why art thou cast downe , O my soule ? why art thou disquieted in me ? ) These and many other such like phrases used by Saints , give too great evidence of their pronenesse to faint . e e Mat. 14. 30. Peters sinking when hee walked upon the waters . f f — 8. 25 , 26. The Disciples feare when a storme arose . g g — 26. 40 , 41. Their drowsinesse when Christ tooke them with him in the garden to pray , do all manifest their pronesse to faint , to waxe heavy , and dull .

Christ in that place gives this reason hereof , h 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 weake .

As this , it being a fruit of the flesh , an evidence of the corruption of our nature , ministreth 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 over-much dejected at our pronesse thereto , seeing it is that condition that none ( while they remaine 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 registreth in the Kalender of true Saints .

Yet are we not hereupon to sooth our selves too much in our weaknesses : but rather this pronesse to faint should make us with our uttermost power i i Heb. 12. 12. to lift up the hands which hang downe , and the feeble knees : to rouze up our soules , and to quicken our spirits when we go to prayer . Directions hereunto have been given k k The Whole Armour of God , on Eph. 6. 18. Treat . 3. Part 5. §. 136. Periculum est si sit oralio tepida , & non ex vivâ affectione procedens . In ascensu languescit , & deficit eo quod non habet vigorem . Bern in Quadragess , Serm 4 elswhere . 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 .

IIII. * * Interdum graviter impeditur oratio á pusittanimitate spiritus . Bern Ioc , citat . INtermission of faithfull and servent prayer oft proves very prejudiciall . Here it was an occasion of the enemies prevailing against his Church . It endangered Peters life , ( Mat. 14. 30. ) for it was the cause of his sinking in the water . In this kind of fainting may be reckoned b b 1 Sam. 10. 8. — 13 8 , &c. Sauls preventing the time that Samuel had appointed to come to him : which cost him his kingdome : and that wearisomnesse which is taxed in the Iewes that said , c 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 d Mal. 1. 13. Behold what a wearinesse it is . Of a faint spirit which e e Iam. 1. 627. the Apostle opposeth to faith , he saith , Let not that man thinke that he shall receive any thing of the Lord .

1. To intermit faithfull prayer while the occasion remaineth , is to intermit the means whereby the blessing desired is to be obtained . It is as if ( before the battell be ended ) souldiers should cease to fight , or runners in a race fall downe and lie still , before they be come to the goale .

2. By such fainting and intermitting prayer , as the weaknesse of flesh in man is manifested , so the power , truth , wisdome , goodnesse , 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 mens prayers do in the issue prove fruitlesse , Information in the cause of fruitlesse prayers . may hence be gathered . They faint , they faile , they intermit , they give over praying before that for which they pray be accomplished . When any judgement publique 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 seeme to tarry long before he remove that judgement , men think it in vaine still to wait , ( as he who said , f f 2 King . 6. 33. What should I wait for the Lord any longer ? ) and so loose 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 speciall blessings , given over .

How fitly now may that generall encouragement of the Apostle , ( g 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 reape if we faint not ) be applied to prayer . There is nothing whereunto continuance and perseverance is more requisite then prayer . Of the benefit of perseverance in prayer we spake h 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 feare of evill 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 warre .

V. * * See §. 42. WArre is wavering . Sundry proverbiall sentences are used in Scripture which give evidence hereto : as , a a 2 Sam. 11 25. The sword devoureth one as well as another . b b 1 King . 20. 11 Let not him that girdeth on his harnesse boast himself as he that putteth it off . c c Eccl. 9. 11. The battell is not to the strong . Time and chance happeneth to all . d d Pro. 21. 31. The horse is prepared against the day of battell : but safety ( namely in battell , or victory ) is of the Lord . e e Ier. 50. 23. How is the hammer of the whole earth cut asunder and broken ? f f 1 Sam. 15. 33. As thy sword hath made women childlesse , so shall thy mother be childlesse among women . g g Iudg. 1. 7. As I have done , so God hath requited me . Take for instance the Kings that upon their conquest over Sodome and Gomorrah were overthrowne by Abram , Gen. 14. 11 , 15. And the Amalakites that sacked Ziklag and were surprized by David , 1 Sam. 30. 1 , 17. All ages have given wofull demonstrations herof . I will ( in that innumerable variety of instances which might be produced , insist only on such as shew how the Church and people of God have had the worst in battell . h h Ios. 7. 4. Victorious Ioshua and his army not onely here , but after he began to conquer Canaan , fled before their enemies . i i Iudg. 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 k Iudg. 3 , &c. The Israelites were oft overthrowne by their enemies in the Iudges time , and in the Kings time . Valorous David was forced to fly from l l 1 Sam. 21. 10. Saul , and from m m 2 Sam. 15. 14 Absalom . n n 1 Sam. 30 1. Davids city was spoiled and burnt by the Amalakites . o o 2 Chro. 25. 11 22. Amaziah that overthrew the Edomites was soone after overthrowne by Ioash 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 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 turne our backs to the enemy , &c. There are many more like these thorowout the Scripture . The heathen by their experimentall 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 warres are ordered by God : so as this uncertainty of warre is not without him . And yet is it not thorow any neglect or impotency in him . Our God is not like the Gods of the Heathen , who by such as tooke them for gods are accounted oftentimes unable to helpe in battell : yea — antiquo memores de vulncre poenas Exigit alma Venus — Ovid. Metamorph lib. 14. De Marte a Diomede vulnerato . Homerus Iliad . β 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Sam. 3. 18. 2 Sam. 15. 25. when they came themselves to succour such as they favoured , they are said to be wounded . But our God is farre from any such impotency . He is able at all times to make whom he will victorious . Onely in his wisdome he seeth it meet somtimes to suffer enemies to have the better over his people . Though we could see no reason why he should suffer enemies to prevaile , yet ought we to lay our hands upon our mouth , and not dare to impeach his power , wisdome , 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 againe . 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 Gods 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 prevaile over his Church . thorowly to search themselves . For many evils many times are so closely conveighed and concealed , as unlesse God by some visible judgement force men to search it out , it may lie and fester , and so cause the greater mischiefe . This was the chiefe cause that moved God so to leave Ioshua and his army , Ios 7. 10 , &c. as they fled before the men of Ai ,

2. To punish some scandalous sin whereby the profession of godlinesse is slandered . This reason God himselfe 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 solemne repentance . Iudg. 20 26. This fruit was manifested in the eleven Tribes , after they had beene twice foiled by the Benjamites .

4. To shew that victory commeth not meerely from Iudg. 20. 17. &c mans preparation . For , after that the foresaid eleven Tribes had lost at one time two and twenty thousand men , and at another time eighteene thousand , then God gave them the victory .

5. To turne the boasting of enemies to their greater shame and dammage : as that advantage which the Philistims got against Sampson did . Read for this purpose Isa. 10. 5 , &c. the just insultations over the proud King of Assyria .

6. To give evidence of his wisdome and power in casting downe and raising up againe ; according to that which 1 Sam. 2. 6 , 7. is said of him , The Lord killeth , and maketh alive : he bringeth downe 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 owne — 30. 6. souldiers spake of stoning him , he encouraged himselfe 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 helpe he could to keepe his hands up and steddy , as is noted in the next verse .

Good ground of hope and comfort is hereby ministred to Hope to such as are overcome . such as somtimes have the worst in war , and against whom enemies have prevailed , that the streame may turn , that they who are overthrowne may rise againe , and the conquered prove conquerers . For , the Lord , who is the orderer and disposer of the successe of war ever remaineth the same , as wise to know when to suffer Amalek , and when Israel to prevaile , as able to give victory to the conquered , as ready to heare the cries of those that are overthrowne , and to receive such as thereby are brought to renew their repentance , as carefull of his owne honour , as observant of enemies insultations , as ever he was . Let us wisely observe the ends of Gods 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 hatefull 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 loade them with sinne , as if they were the greatest sinners of all . Farre bee 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 suppresse 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 successe in warre . There are other more sure evidences grounded on Gods Word , which give such demonstrations of the truth of the one , and falshood of the other , as we may pawne life , soule , and eternall salvation , upon the truth of that which we professe : and renounce salvation , if Popery be the means of attaining thereto .

3. Concerning their sins , whether they be more or greater then 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 Iudge . 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 , Iudg. 20. 26. Ios. 7. 6 , &c. Num. 21. 2.

To conclude , when the cause of warre is just , the danger or conquest of a Christian is to be ballanced by the affection of the heart , not by the issue of warre . The issue of the combate 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 kild , thou diest a murtherer . But if thou prevailest , and in desire of conquest and revenge thou slayest another , thou livest a murtherer . But it becomes not a Christian , whether he live or die , be a conquerer , or be conquered , to be a murtherer . Vnhappy is that victory where a conquerer 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 tooke a stone and put it under him , and he sate thereon : and Aaron and Hur staid up his hands , the one on the one side , and the other on the other side , and his hands were steddy unto the going downe 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 downe his hands ( whereof a a Vers. 11. before ) is thus expressed , Moses hands were heavy . b b Vers. 11. When he spake of holding up , he used the singular number , hand : but here making mention of his heavinesse , he useth the plurall 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 , til both hands were weary . The wearines of Moses hands is set out by the heavines of them . For , if a mans hand be held up long , and steddily without stirring , it will waxe numne by reason of want of bloud , and coldnesse of that bloud which is . That spirit which quickneth the members of a mans 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 corps : ) and heavinesse of a mans hands makes him weary in holding them up . Wearinesse then ( which is an humane infirmity ) was the cause of Moses letting down his hands : whereby , as by an outward signe , the weaknesse of his faith , and fainting of his soule and spirit is set out : as was noted c c § 42. before .

To helpe Moses infirmity , Aaron and Hur finding a great stone ( the best meanes 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 Ioshua caused to be set in Iordan , a massie Ios. 4. 9. stone . The same title is given to them and this .

That which some alledge , 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 sate thereon .

As for means to settle his hand , and to make it the more steddy , it is added , And Aaron and Hur staid up his hands . They put their hands under his elbow , and by their armes , 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 externall assistance , and supportance of Moses hands in regard of his bodily weaknesse , their joyning of spirits with his , their mutuall faithfull prayers are signified .

Such helpe did the fore-mentioned assistance bring to Moses , as his hands which were before so heavy and feeble as he was forced to let them fall , remained steddy : and that not for an houre or two , but all the day , even untill the going downe of the sun : which implieth , that his spirit was so revived by their mutuall and joynt prayers , as with much alacrity , and great ardency he continued to pray all the day long .

Here then is declared , The benefit of mutuall prayer .

More distinctly here is offered to our consideration , 1. The Need thereof . The Helpe 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 Meanes for his body was a stone .

In setting downe hereof is noted 1. How it was prepared . 2. How it was used .

The Preparation is noted in two actions . 1. They tooke a stone . 2. They put it under him .

The use of it is in this phrase , He sate thereon .

In setting downe the means for his hand , is shewed , 1. What was done . Aaron and Hur staid up his hands . 2. How it was done . The one on the one side , the other on the other .

The helpe received hereby was perseverance , and that so long as was need . Here then we have , 1. The vigour which Moses received . His hands were steddy . 2. The continuance thereof . Vntill the going downe of the sunne .

The weaknesse here manifested in Moses giveth instance , that ,

The best Saints are subject to dulnesse in pious duties . Hereof before in §. 45.

The means used to support him in this his weaknesse , 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 beene spoken , §. 38 , 39 , 40.

1. The notice and care that Aaron and Hur tooke of , and about Moses weaknesse , gives proofe , that , I. Due consideration is to be taken of one anothers weakenesse .

2. The means which they use in taking a stone , and putting it under him , sheweth , that , II. All good meanes must be used to support our brothers weaknesse .

3. Moses manner of using the means ( he sate upon the stone ) being a gesture not very proper to prayer , yeelds example , that , III. Mans weaknesse gaineth dispensation for circumstances in divine matters .

4. The Action of Aaron and Hur , who stayed up Moses hands , affords evidence , that , IIII. We must be are one anothers burdens .

5. The Manner of doing it , One on the one side , the other on the other side , implieth , that , V. Vnion of spirits is very helpfull .

6. The event following hereupon , that Moses hands were steddy , declares , that , VI. The weake are strengthened by aid from others .

7. The continuance of all that was done , untill the going downe 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 .

Herof read The whole Armour of God , on Eph. 6. 18. Treat . 3. Part. 2. § . 98. & Part. 6. §. 137 , &c.

§. 49. Of considering others weaknesse .

I. * * See §. 48. DVe consideration is to be taken of one anothers weaknesse . Many are the exhortations of Scripture tending hereunto , such as these , a a Phil. 2. 4. Looke every man also on the things of others . b b Heb. 10. 24. Let us consider one another , &c.

The pitifull aspect which the c c Luke 10. 30. Samaritan cast upon the wounded man commended by the Lord , and the Priests and Levites unmercifull passing by , reproved in the parable , do further give good evidence to the equity of the duty .

Notice and consideration of our brothers 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 f Mat. 14. 14. Luk. 7 13. he saw such and such , and had compassion on them . g g Ezek. 16. 6. Yea God himselfe thus expresseth the occasion of that compassion which he shewed to his Church , When I passed by thee , and saw thee polluted , &c. God here taketh upon him the affection of man , whereby he sheweth what may in man move compassion .

O that men would be watchfull one over another , to observe wherein their brother fainteth or faileth , and afford what helpe and succour they can , as Abishai did to David , 2 Sam. 21. 15 , 16 , 17. Herein we should prove as Gods one to another . Thus might Governours do much good to their Subjects , and Subjects againe to their Governours : 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 , mutuall members of one and the same body . Let us therefore be of like affection one to another , and as ready to helpe and succour each other , as one member is to succour another . Howsoever Cain most un-brotherly , yea very butcherly said , Am I my brothers keeper ? yet he ought to have beene his brothers 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 weakenesse .

II. * * See §. 48. ALL good meanes must be used to support our brothers weakenesse . To this tend such admonitions as these . a a Isa. 35. 3. 1 Thes. 5. 14. Strengthen ye the weake hands , and comfort the feeble knees . Comfort the feeble minded , support the weake . b b Act. 20. 35. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Hereunto the Apostle puts a must , which imports a necessity , ye ought ( or ye must ) support the weake . The Greeke word translated , support , is oft used for c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. in Fab. under-propping a thing ready to fall : and d d Luk. 1. 54. Vide Bezoe annot. majores in hunc loc & in Act. 20. 35. for taking one that is weake by the hand to raise him up . A fit Metaphor for the point in hand . That which is noted of Christs taking by the hand such as were e e Mar. 1. 31. weake , f f Mat. 14. 31. ready to sinke , yea , and g g Mar. 5. 41. dead , when he meant to raise them , giveth evidence of the equity of the fore-mentioned duty . God himselfe doth hereby testifie that goodnesse which is in him , and that care which he taketh of men in their weaknesse : for , saith he , h h Ezek. 34 16. I will bind up that which was broken , and wil strengthen ohat which was sick . Hereupon his people are incouraged in their weaknesse to seeke succour of him : i i Hos. 6. 1 , 2. Come , say they , Let us returne unto the Lord : for he will heale 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 k Ioh. 14. 26. Comforter , by a kind of property given him . For our better stability , l l Psal 91. 11. God hath given his Angels charge over us to keepe us , &c. If thus the Father , Sonne , Holy Ghost , and holy Angels be so tender over us , as in our weaknesse to support us , should not we use all the good meanes we can to succour and support one another in our weakenesses ?

Many motives there be to presse this point . As , Motives to succour one another .

1. That propinquity which is betwixt children of men , who are all one flesh . Hide not therefore thy selfe from thine owne 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 , &c. 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 thy selfe , least 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 tooke unto himselfe our nature , that he might give evidence thereby that he was mercifull , Heb. 2. 17. It is inhumanity not to be touched with others needs .

4. That mercy which is required to be shewed to asses and oxen , which , lying under their burdens are to be helped up . And are not men more worthy then 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 owne kind . Should reasonable men have lesse sympathy then unreasonable beasts ? Lam. 4. 3.

6. That efficacy of regeneration , which of Wolves , Leopards , Lyons Beares , Aspes and Cockatrices , maketh Calves , Lambs , Kids , and Children , Isa. 11. 6 , &c.

7. That pity and compassion , that readinesse and forwardnesse that is in God to succour and support us in all our weaknesses , ( whereof before . ) Be ye therefore followers of God . Be ye mercifull as your father is mercifull , Eph. 5. 1. Luke 6. 36.

By our willingnesse and readinesse to succour such as need our succour , we gaine assurance and give evidence that our corrupt nature is altered .

Do they well consider the foresaid Propinquity or Necessity Reproofe of such as neglect the weake and ueedy . whereunto themselves are subject , or common Humanity , or that Mercy which should be shewed to beasts , or have they any naturall 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 thorow infirmity need succour and supportance , and yet be no whit moved thereat , nor use any means , nor afford any helpe to sustaine and support him ? Let such consider the end of m m Luk. 16. 21 , &c. Dives , and the n n Mat. 25. 41 , &c. doome denounced against those that omitted duties of curtesie , humanity , and charity . o o Iam. 2. 13. Derision and oppression of the weake . For he shall have judgement without mercy that hath shewed no mercy .

What then may be thought of them that put a stumbling block before the weake to make them fall : or being fallen , deride and scorne them ? The law implieth that there is no fear of God in such : for , where it expresly saith , Thou shalt not curse the deafe , nor put a stumbling blocke before the blind , Lev. 19. 14. it addeth , but shalt feare thy God , and thereby implieth , that a true feare of God will keepe men from such inhumanity . This is noted to be the cause of the fearfull judgements that fell upon q q Obad 10 , &c. Edom , and r r Icr. 48. 27. Moab ; their deriding of Israel in her affiction , and oppressing her when she was pressed downe . s 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 inhumane thing to trample upon those that were throwne down : and to thrust on those that were tumbling downe headlong .

Exhortation to succour the weake . Col. 3. 12. Put on therefore ( as the elect of God , holy and beloved ) bowels of mercies , kindnesse , &c. As you see the weaknesse 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 somthing to sit thereon , as Aaron and Hur here did to Moses . And in other cases , ( as Iob was to the unspeakable comfort of his soule when Satan by himselfe and others did what he could to shake his faith , and to deprive him of all comfort in his God ) be Iob 29. 15 , 16. eyes to the blind , feet to the lame , a father to the poore , &c. Thus , as ye do that which is acceptable to God , and profitable to your brother , so also that which may be very available to your selves . Mat. 7. 2. For , with what measure ye mete , it shal be measured to you againe . On these and such like grounds saith the Lord , Mat. 5. 7. Blessed are the mercifull , for they shall obtaine mercy . Men will be ready on all occasions to shew mercy to such . Thus Ruth who was as a staffe to her old mother in law , found Boaz to be as a staffe to her : and he renders this reason of the kindnesse he shewed to her , Rut. 2. 11. It hath fully beene shewed 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 kindnesse and goodnesse that is shewed to such as are in need , God will assuredly recompence it : as he recompenced the kindnesse which Ioseph shewed to Pharoahs Butler , Gen. 40. 23. and which David shewed to Nabal , 1 Sam. 25. 10. though the one was forgotten , and the other not respected . With the mercifull God will shew himselfe mercifull . Psal. 18. 25.

§. 51. Of that dispensation which is yeelded to man in divine matters .

III. * * See § 48. MAns weaknesse gaineth dispensation for circumstances in divine matters . Thus a a Gen. 47. 31. Iacob being old and weake worshipped God in his bed , manifested by his bowing of himself upon the beds head , and was therein accepted . For , it is said that he did it b b Heb. 11. 21. in faith . Thus the c c Ios. 5. 5. Israelites all the while they were in the wildernesse ( d 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 e 1 Sam. 21. 6. David in his need had a dispensation to eat the shew-bread : And f f — 1. 22. Hannah to tarrie at home , and not to go to the Temple while she gave her child sucke . But to cease from reckoning up more particular instances , this generall manifestation of Gods mind concerning mercy , ( g I desire g 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 externall rites and ordinances , wherein and whereby worship is performed to God : by mercy , such substantiall duties as tend to mans good . Thus he prefers sacrifice to sacrifice . Sacrifice consisting on externall rites , to sacrifice of substantiall duties : which are to do good , and to shew mercy . With such sacrifices God is well pleased , Heb. 13. 16. These therfore are the true sacrifices .

All externall rites are ordained especially for mans helpe and good . If therefore they stand in opposition to it , or hinder it , they faile of their maine 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 preferre the second Table before the first , and consequently man before God .

Answ. Nothing lesse . 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 Abrahams readines to sacrifice his sonne at Gods command . ( Gen. 22. 2 , &c. ) For , obedience to Gods expresse charge is of the substance of the first Table . Saul therefore in sparing Agag , though it might seeme to be a worke of mercy , sinned . For , this indeed is to preferre man before God , 1 Sam. 15. 23.

The pretence which hypocrites make of piety in a diligent Hypocrites taxed . observation of the externall rites appertaining thereto , and yet in the meane while regard neither mercy nor justice , is hereby manifested to be a very vaine pretence . Christ denounceth a woe against such as devoure widowes houses , and for a pretence make long prayers , Mat. 23. 14. The thousands of rams , and ten-thousands of rivers of oyle offered by such hypocrites are nothing in Gods 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 preferre this to that . For this end we must labour to have our understanding well enlightned by Gods Word , and our hearts filled with an holy feare of God , and true love of man . Thus shall we discerne what is to be preferred before other , and so wisely order the things we do , as our brother may be pleasured , our selves not prejudiced , and God best pleased . It is an evidence of Gods great and good respect to man , thus to give a dispensation in matters concerning himselfe , for mans good . As occasion is offered either in regard of our owne or others need , let us wisely make use thereof . God would have us use that liberty which in his goodnesse and wisdome he is pleased to grant us . Thus may sicke persons pray in their bed , ( Isa. 38. 2. ) or if they cannot themselves pray , have others to pray for them , ( Iam. 5. 14. ) and weake persons not well able to kneele , pray sitting , as here Moses did : and they that cannot come to Church , have the benefit of Gods ordinances at home .

§. 52. Of bearing one anothers burden .

IIII. * * See §. 48. WE must beare one anothers burden . a a Gal. 6. 2. The Apostle giveth this in expresse charge to Christians : and presseth it by that b b Rom. 12. 15. sympathy which becommeth them , manifested by weeping with them that weepe : and c c Heb. 13. 3. by remembring them that are in bands as bound with them , &c And to shew that he pressed on others no more then he practised himselfe , thus he professeth , d d 1 Cor. 9. 19 , &c. I have made my selfe servant to all . Vnto the Iew I became as a Iew : to them that are under the Law , as under the law : to them that are without law , as without law : To the weake became I as weake : I am made all things to all men that I might by all means save some . And againe , e e 2 Cor. 11. 28 , 29. There commeth upon me daily the care of all the Churches . Who is weake and I am not weake ? who is offended and I burne not ? Though this were a worthy patterne surpassing all other meere men that ever I heard of , yet is it farre surpassed by him of whom it is said , f 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 . Mus 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 caried our sorrowes , &c.

1. This is an especiall fruit of love , which we all owe one to another , Eph. 4. 2. Rom. 13. 8.

2. It is such a work of charity as we our selves may stand in need of , Gal. 6. 1. A lion may stand in need of the helpe 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 worke of charity as may raise men ready to fall , and so helpe them in the way that leadeth to eternall life , and bring them thither where none shal be pressed with any burden at all .

4. Hereby as by a means we our selves may attaine to that life . For , God himselfe is ready to ease those of all their burdens , even of those burdens that would presse them downe 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 mercifull for they shall obtaine mercy , Mat. 5. 7.

That this duty may be the better performed , due consideration is to be taken of one anothers weakenesse , whereof before , §. 49.

§. 53. Of union of spirits .

V. * * §. 48. VNion of spirits is very helpfull . This is true of all things wherein men have occasion to deale together . As Councellers of State in matters of State : Iudges in matters of justice and equity : Ministers in matters of religion : Physitians in physick for mens bodies : Artizens in matters of their trades : and so others in other affaires : but especially Believers in the holy and heavenly duty of prayer . This is it which in this place is especially intended . For mutuall helpe herein , Christians in the Primitive Church , even in the first and best times thereof , are said to continue a a Act. 2 46. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 similis , vel idom : & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 animus . Vnanimiter , concorditer : uno animo , uno corde . 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 againe said , b b Act. 4. 24. that they lift up their voice with one accord : their spirits were joyned together , and as one spirit in that powerfull prayer which they made . When many so consent together , in the Hebrew dialect they are said to be c c Iudg. 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 beene 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. Ioel 2. 16.

1. Vnion of spirits is like the gathering together of many fagots , which make a fire the more fierce : or like much powder laid together , which sends forth a bullet much further then otherwise it would flie . 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 Ion. 2. 8. When the Christians prayed with one accord , the place was shaken where they were assembled together ( Act. 4. 24 , 31. ) to shew the spirituall violence of such prayer .

2. Prayer is as sweet incense , Psal. 141. 2. Vnion 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 musick much more melodious . d 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. Vnion of spirits is an especiall meanes to quicken and sharpen one anothers spirits ; as iron sharpneth iron , Prov. 27. 17 , 19.

Strong motives these are to frequent publique assemblies ; to bring all the family together to prayer : for husbands and wives to joyne together : so friends , &c.

§. 54. Of that stability which the weake 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 weake import as much , which are such as these , a a Isa 35 3. strengthen , b b Act. 20. 35. support , c c 1 Thes. 5. 14. comfort , d d Gal. 6. 1. restore , &c. If the weake could not by others supportance be strengthened , supported , comforted , restored , in vaine were those duties pressed . But as e e Gen. 45. 27. the spirit of Iacob revived when he heard that Ioseph lived , as f f 1 Thes. 3. 7. Paul was comforted by the good tidings which Timotheus brought him of the Thessalonians faith , and as g g Dan. 10. 19. Daniel was strengthened by the Angels encouragement , so other weake ones by such meanes as have beene afforded them . h h 2 King . 5. 13. Naaman began to have some seed of faith by his servants seasonable admonition . i i 1 Sam. 19. 7. — 20. 2. — 23 16. David was comforted by Ionathans oft comming to him . k k 2 Chro. 32. 8. Hezekiahs people rested themselves on the comfortable words that he spake to them . l l Ezr. 5. 1 , 2. Hag 1. 14. Zerubbabel and the Iewes with him were greatly encouraged by the prophesies of Haggai and Zechariah . m m Neh. 2. 18. And their posterity strengthened their hands to build the city by Nehemiahs comming to them , and encouraging them . n n Mat. 8. 27. — 14 27. — 17. 7. Luke 24. 52. Ioh. 20. 20. — 21. 7. Oft were the Disciples after great feare much comforted by Christs presence and consolatory speeches .

God , who hath enjoyned this means of helping and supporting one another , will give his blessing thereunto when it is rightly used : and what God blesseth shal be effectuall 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 mutuall help and succour that is offered to such as are weake , aggravateth their inhumanity who refuse or neglect to do what they might for strengthening the weake , and establishing the feeble , ( for , if thorow want of helpe 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 performe the fore named duties of o o §. 48. considering our brothers weakenesse , of p p § 49. using all good meanes to support the same , yea and of q 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 &c. 〈◊〉 fretum transcunt , &c. Aug. de verb. Apost. Serm. 21 putting under our owne 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 himselfe he could not have done so well , so maist thou whosoever expect a blessing in that which thou doest answerable to thine endeavor : and also in they weaknes find like help from others . It is reported of Harts , that by ones bearing up anothers head , which is by reason of their hornes so heavy , as it would drowne them in the sea , they are enabled safely to swim over the sea , till they come to firme land . For , they use so to dispose themselves , as the latter laieth his head on the formers hind parts . And because it is necessary that one of them be first , that first after he hath some while led the rest , commeth 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 comming 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 Ioshua discomfited Amalek and his people with the edge of the sword .

* * See §. 1 , THe successe of all before noted is in this verse set down . It was a glorious Conquest .

The Conquerour is here said to be the fore-mentioned Ioshua . He being the Generall of the victorious army , the victory is by a Synechdoche , attributed to him . The Generall 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 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 et dejecit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discomfited ) whereby the victory is expressed , signifieth so to overthrow one as he is not able to rise againe . The b b contrivit . Chald. & Syr. ponunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hebrewes do set out the meaning of it by a word that signifieth to break to peeces . c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fugavit . The Greeke LXX turne 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 tooke part with the King , or chiefe heads of the Amalakites : whether they were of the same or another stock . This clause , His people , is added to shew that they who had any hand in his unjust warre , 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 d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the mouth of the sword . For as a mouth devoureth that which entreth into it , so a sword by the sharpe edge of it destroyeth that which is strucken with it . Therefore the very name of e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gladius . Vastitas . Desolatio . a sword in Hebrew signifieth destruction : and a sword is said to f f 2 Sam. 2. 26. — 11. 25. devoure .

The setting out of this successe pointeth out five observable points .

I. The issue of warre is especially attributed to the Generall . For , onely Ioshua the Generall is here mentioned , he is said to vanquish the enemy .

II. Lawfull warre well waged proves prosperous . The successe expressed by Ioshua's discomfiting the enemy sheweth that this warre was prosperous . And in Scripture the successe which God gave to his Church of old is recorded , to shew what his Church in succeeding ages may in like cases expect .

III. They that first begin warre may have the worst in warre . For , Amalek first began , and Amalek was discomfited .

IIII. Accessaries make themselves liable to the judgement that falls on the Principall . For , the people , even they that tooke part with Amalek , are destroyed , as well as Amalek .

V. Enemies in warre may lawfully be slaine . For , this expression of the instrument wherewith they were discomfited ( with the edge of the sword ) sheweth that they were slain : and that which was here done by Ioshua , was lawfully done . God approved it .

§. 56. Of attributing successe in warre to Generals .

I. * * See §. 55. THe issue of war is especially attributed to Generals . a a Gen. 14. 19. Melchizedek blessed Abraham onely , for the victory which he with his confederates obtained . The many and great conquests which were made under b b Ios. 10 41. Ioshua and c 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 Graecians , Romans , and other nations give evidence hereunto .

The prowesse , courage , wisdome , and other like warlike What depends on good Generals . vertues 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 Generall is accounted d 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 Generall hath oft frighted the enemies . Yea , it is said , that an army of Staggs whose Generall is a Lion , is better then an army of Lions whose Generall is a Stagge . We read therefore that after God had raised up a Iudge to deliver Israel , and that the Iudge had given proofe of his valour , e e Iudg. 3. 11 , 30 — 8. 28. the land had rest all his daies : whereby is implied that the enemy durst not take up armes against him . Terrible was the name of Ioshua to the Canaanites , of David to the Philistines , of Iehu to the Achabites , of Hazael to the Israelites , of the Machabites to the Nations , of Achilles to the Trojans , of Hector to the Graecians , of Cyrus to the Babylonians , of Alexander to the Persians , of Epaminondas to the Macedonians , of the Scipioes to the Carthaginians , of Hanibal to the Romans , of Caesar to the Gauls , of Scanderbeg 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 then ordinary need of wisdome , watchfulnesse , prowesse , justice , temperance , industry , What requisite for good Generals . and other like warlike vertues . Yea also of all others it behoveth them to be at peace with God , to have faith in him , as g g Heb. 11. 32. Ioshua , Gedeon , Baruk , Sampson , Iephte , David , and other pious and victorious Generals had . For , so great matters lying on them , as hath before beene noted , so much being expected from them , and so much attributed to them , in case the battels which under them are fought , have good successe , great reason that they especially be fitted with all things , that ( as means ) may produce a good issue .

It is also an especiall point of prudence for Princes and Military exercises to be maintained . States to maintaine Artilery and Military exercises , not onely in time of warre , 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 . Continuall exercise is an especiall helpe hereunto . For , Vse makes ready , and expert . It is the best master that can be . The State of the Spartans gave good proofe hereof : For , thereupon they were so highly accounted of by all nations , as they would not desire of them shipping , souldiers , coine , or any such like provision , but a Spartan Captaine : which if they obtained , they thought themselves safe . But of these Artilery exercises I have * * The Dignity of Chivalry . elswhere more largely spoken .

§. 57. Of the successe of warre well waged .

II. * * See §. 55. David nunquam nisi consulto Domino bellumadorsus est . Ideo in omnibus victor praelijs . Ambr. Offic. lib. 1. cap 35. Vnlawfull wars unprofperous . LAwfull warre well waged proves prosperous . Many many instances out of holy writ may be produced for proofe 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 warres not warrantable , or els not well waged the same . The warre which Iehosaphat undertooke with Ahab , was not warrantable : For , beside that b b 2 Chro. 19. 2. He should not have helped the ungodly , c c — 18. 14 , &c. a Prophet foretold him that God liked not that warre . d d — 35. 20 , &c. Lawfull wars not wel waged The warre also that Iosiah undertooke against Pharaoh Nechoh was unlawfull . For , Nechoh intended no evill against him . No marvell therefore that the warre of the one and other , though otherwise they were good men , was unprosperous . The like may be said of the batteli betwixt Amaziah and Ioash , wherein Amaziah , who in meere pride without just cause provoked Ioash to fight , was overthrowne . But e e Ios. 7. 10 , &c. the warre which Ioshua waged against the men of Ai , though lawfull in the kind of it , was not well ordered , because he did not before he entred the field , search his army to see whether any accursed thing were therein , or no. Nor was f f Iud. 20. 21 , &c the lawfull warre of the Israelites against the Benjamites well ordered , because they went about to punish sinne in others before they had purged their owne soules of sinne . h h 1 Chro. 10. 13 Saul before he entred into that battell wherein he and his sonnes and many of the Israelites were slaine , asked counsell of one that had a familiar spirit and not of the Lord . i 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 wherin Gods people have bin 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 warres prosperous . at any time , by diligent search it may be found , that som fault or other in Gods people hath beene the cause that they have beene given over into the power of their enemies . Such as armes , and horses , and souldiers , and engines could not overcome , sinne hath delivered ( as bound ) to the enemy . But whensoever they well ordered just warres they alwaies prospered .

In such warres 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 successe ( and who Iust wars to be undertaken . goeth to war that expecteth not good successe ? ) let them first be sure that their war be just and warrantable , and then very circumspect in the maner of waging it : that that which is lawfull 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 warre , the issue of warre is Incerti casus pugnarum : Marsque communis . Cicer. in Orat pro Mil. uncertaine : For , God engageth himselfe on neither side ; but now useth one side , then another , as seemeth good to his secret and unsearchable counsell , to be his scourge to punish the other side . But in his peoples 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 warres are Gods warres , l l 1 Sam. 17. 47 — 25. 28. the battels of the Lord , which he can and will prosper . m m Ios. 5. 14. That which was once visibly represented to Ioshua , is alwayes really performed in all such warres , The Lord is the chiefe Captaine and Generall in them . In faith therefore may such warres be waged , and with confidence may good successe in them be expected .

§. 58. Of the overthrow of such as begin warre .

III. * * See §. 55. THey that first begin warre may have the worst in warre . I say , may have , because there may be just cause of beginning warre , and answerably God gives good successe thereto : so as it cannot be generally said , that all in all cases that first begin warre go by the losse . Experience of all times gives evidence against this . But yet that this may so fall out , like experience giveth demonstration . Instance a a Num. 21. 23 , 33. Sihon , Og , b b Ios. 10. 5. the five Kings of the Amorites , c c — 11. 5. Iabin with all that tooke part with him , d d Iudg. 11. 12. the Ammonites in Iephtahs time , e e 1 King . 20. 21 the Aramites in Ahabs time , f f 2 Chro. 20. 23 the Moabites , Ammonites , and Edomites in Iehosaphats time , and many other of the Churches enemies at other times . Yea also the g g Num. 14 44. Israelites when they first went out to set upon the Amalakites and Canaanites , and upon the h h Iudg. 20. 21. Benjamites , and againe upon the i i 1 Sam 4. 1. Philistines , and upon the k 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 worke by some other corrupt humour , undertake warre : which being a publique execution of justice , is for the most part very fierce and fearefull , and therefore not to be undertaken without just , weighty , and necessary cause , even such as by no other lawfull meanes can be accomplished . No marvell then that they who unjustly , or unadvisedly and rashly thrust themselves into warre , be made sensibly to feele the smart of their folly .

Well therefore may that proverbiall speech which Ahab used to Benhadad , be applied to such as are over-forward to warre , Let not him that girdeth on his harnesse boast himselfe 1 King . 20. 11. as he that putteth it off . Let men be slow to warre ; and not enter thereinto without urgent necessity .

§. 59. Of the punishment of accessaries .

IIII. * * See §. 55. ACcessaries make themselves liable to the judgement which falleth on the principall . In this case 22000 of the Aramites were slaine by David for comming to succour Hadadezer , Dauids enemy . And at another 2 Sam. 8. 5. time 700 chariots , 40000 horsemen , and their Captaine , beside — 10. 18. many other soldiers for taking part with the Ammonites 2 Chro. 22 7 , &c. against David . This was the occasion of Ahaziahs ruine : he went out with Ioram against Iehu .

Such as are Accessaries animate the Principall to do what Vidisti cos lenonis agere officium in regis gratiam , &c. 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 . Iust therefore it is , that they who take part in others sinnes , should also have a part in their punishment .

Feare therefore to aid the wicked . Had the fore-wit of the Aramites beene as good as their after-wit , many thousands of them had saved their lives : for , after two overthrowes it is said , the Aramites feared to helpe the children of Ammon any more . This had almost cost Iehosaphat his life . Sharply therefore was he reproved by the Prophet .

§. 60. Of the lawfulnesse of shedding bloud in warre .

V. * * See §. 55. Secure dissipentur gentes quae bella volunt , & abscindantur qui nos conturbant . Bern. ad Mil. Temp c 3. ENemies in warre may lawfully be slaine . If Gods command , Saints practice , Gods approbation , and remuneration , yea and his vengeance on them that spared such enemies as should have beene slaine , be sufficient warrant , sufficient warrant is not wanting for this point .

1. For precept , Moses from God saith to the Israelites , a a Num. 31. 3. Avenge the Lord of Midian ; b b — 17. kill every male among the little ones , and kill every woman that hath knowne man . And Samuel to Saul , c c 1 Sam. 15. 3. Smite Amalek , and utterly destroy all that they have , and spare them not , but slay both man and woman , &c. And the Lord himselfe , d d Ezek. 9. 6. slay utterly old and yong .

2. For practice , note the patternes of e e Gen. 14. 17. Abraham , and of the people of God under f f Num. 31. 7. Moses , g g Ios 8. 22. Ioshua , h h 2 Sam. 8. 2. David , and others guided by the Spirit of God .

3. For Gods approbation , we have a memorable instance thereof by the ministry of Melchizedek , a Priest of God , i i Heb. 7. 1. who met Abraham as he returned from the slaughter of the Kings , and blessed him .

4. For Gods remuneration , The continuance of Iehu his raigne k k 2 King . 10. 30. unto the fourth generation for flaying Ahabs stocke , And l l Ezek. 29. 19. the reward which the Lord gave to Nebuchadnezzar . for destroying Tyrus are evident proofs .

5. For Gods vengeance on such as did not slay those enemies that should have been slaine , there is instance in m m 1 Sam. 15. 13 19. Saul , and n n 1 King 20. 42 Ahab .

When enemies are slaine , it is in a defensive or offensive warre . If in defensive warre , then there is no other way to preserve our owne lives from such as band themselves together in armes but by slaying them . They shew that they seeke the lives of them against whom they come . The slaughter therefore of enemies is but a preservation of our owne lives . And the bloud which in defensive warre is shed , is shed se defendendo , in defending ones selfe : which was never counted unlawfull . Such are a cause of their own death . And he that is the cause of death is more infault then Qui causa mortis est , potius in culpâ est quam iile qui occidit . Aug. Macedon . Epist. 54. he that killeth .

As for offensive warre when it is rightly undertaken , it is either for some unsufferable wrong done , or for just feare of wrong in time to come . In such a case , warre is a publique execution of justice . So that it is as lawfull in these cases for souldiers to slay true enemies , as for executioners to put to death malefactors , arraigned , condemned , and delivered to them for that end .

Besides , by slaughter of enemies , the land against which they are enemies hath rest , and security : as towns and high waies are safe and quiet by executing theeves . This effect of destroying enemies is oft noted in Scripture , Iudg. 3. 10 , 11 , Cum homo ab homine occiditur , multum distat utrum fiat nocendi cnpiditate , vel injustè aliquid auferendi , sicut à latrone , an ulcisc endi vel obediendi ordine , sicut à judice , sicut à 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 kild of another , there is great difference , whether it be done with a desire of wrong and robbery , as theeves do , or in course of punishment and obedience to law as Iudges and executioners do , or thorow necessity of avoiding danger , and affording succour , as souldiers do .

Ob. David seemeth to be branded for slaying so many enemies as he did . For , as a reason why he was not thought fit to build the Temple , it is said to him , Thou hast shed bloud abundantly , and hast made great warres , &c. Thou hast beene a man of warre , and shed blouds . 1 Chro. 22. 8. & 28. 3.

Answ. This is not upbraided to David as a crime , or as a matter of ignominy . For , it was his glory that he q q 1 Sam. 25. 28. fought the Lords battels ; and r r Heb. 11. 32. for that he is put into the catalogue of Gods Worthies . But first thereby is implied that David could not have such leasure as was meet for so great a work as the Temple was : which is more fully expressed by Salomon in these words , s s 1 King . 5. 3. David my father could not build an house unto the name of the Lord his God , for the warres which were about him on every side , &c.

2. The building of that Temple was a type of the building of the spirituall Temple , the Church of Christ . The builder thereof must be an answerable type of the builder of the spirituall Temple , who was t t Isa. 9. 6. the Prince of peace . Thus Souldiers need not be daunted at the bloud which they shed in warre . much doth God himselfe thus intimate to David : u u 1 Chro. 22. 9 , 10. A sonne shal be borne to thee which shal be a man of rest , &c. He shall build an house for my name , &c.

The good warrant which souldiers have for slaying their enemies in warre , giveth good encouragement to them for Miles hostem , & judex , vel Minister ejus , n●centem , non mihi videntur peccare cunshominem occidunt . Aug. de lib. arbitr . l. 1. c. 4. a cheerfull going to warre , and for valiant fighting therein . And though by their valour much bloud may be shed , yet they need not be any more daunted thereat , then Iudges , Iuries , Executioners , and other Ministers of Iustice for putting many malefactors to death . Souldiers are no more guilty of bloud in slaying enemies in warre , then Ministers of Iustice in putting capitall malefactors to death . It is indeed a matter of pity , and it ought to move our bowels of compassion that people should be so wicked and desperate , as to give occasion to have their bloud shed : but , the occasion being given , a a Deut. 13. 8. — 19. 13. pity must be laid aside . b b Ier. 13 14. Ezek. 5 11. Zec. 11. 6. God himselfe in such cases casteth off pity . Wherefore , shedding of bloud in just warre is so far from unlawfull cruelty , as it is a point of most warrantable equity . Pity in this case may prove the ruine of the citie : and more prejudiciall to a State , then tolerating theeves , murtherers , traiters , and such other pernicious malefactors .

Onely that which is lawfull must lawfully be used : to Directions about killing enemies . which end receive these few directions .

1. Shew that thou delightest not in bloud . Shed no more then of necessity ( thorow the obstinacy of enemies ) thou art Pagani necandi non essent , si quomodo aliter possent à nimiâ infestatione , seu oppressione fidelium cohiberi . Bern. ad Mil. Temp. cap 3. Magnum Babyloniae crudelitatis indicium est , ne senibus quidem pepercisse : quorum aetas etian , interhostes venerabilis est . Hier. Com in Isa. 46 In what cases no mercy to any . forced to shed . If enemies yeeld , and relinquish their hostility , spare them . Read the charge which the divine law giveth to this purpose , Deut. 20. 11.

2. Slay not such as cannot hurt thee , as weake women , aged men , and young children . This exception the Law expressy maketh , Deut. 20. 14.

Ob. In other places Gods people are commanded to slay men and women , infant and suckling , 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies , They utterly destroyed all , both man and woman , young and old , &c. Ios. 6. 21.

Answ. 1. Particular charges make extraordinary cases : as g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne . Extraordinary cases are not exemplary . They are rather matters of admiration then imitation .

2. The people who were so to be dealt withall were by God devoted to utter destruction : Some , because their land was given by the supreme possessour of heaven and earth for an inheritance to his people . The Law therefore that speaketh of sparing enemies , hath this exception , h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance , thou shalt save alive nothing that breatheth . Others were devoted to destruction because of their implacable hatred , unsatiable wrath , and intolerable wrongs against the people of God : As i i Exo 17. 14. Deut. 25. 17 , 18 , 19. 1 Sam. 15. 2 , 3. Amalek .

3. If enemies will hearken to no conditions of peace : but obstinately stand out to the very uttermost , in such a case saith the Law , k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel ? Respondit , illos abusos esse crudelitate suá & plus imposuisse plagarum , quam Dei ultio flagitabat . Hier. Comment. in Isa. 46. In what cases enemies may be tortured . Thou shalt smite every male with the edge of the sword .

3. Put not those whom thou flayest to exquisite torments . God protesteth against the Syrians ( Am. 1. 3. ) for their cruelty , in that having overcome Gilead , they threshed the inhabitants thereof with threshing instruments of iron : and against the Ammonites , who ript up the women with child of Gilead , Am. 1. 13.

Quest , May not enemies in any case be tortured ?

Answ. Yes . 1. In case of question : when otherwise they will not confesse the truth .

2. In case of talio , or requiting like for like : as n n Iudg. 1. 6 , 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Radamanthi jus , ut Arist. Eth. l. 5. c. 8. the Israelites dealt with Adonibezek , whose thumbs and great toes they cut off . For so had he done to threescore and ten Kings before .

3. In case of revenging unsupportable insolences and injuries . Hereby was o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron , &c. For they had p p — 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them : which was an insolency against the law of nations .

4. In case of treachery , perjury , and breach of fidelity . For this cause q q Ier. 39. 6 , 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes , and then put out his eyes .

4. What thou doest against thine enemies do in love . 4. Slay in love Love their persons though thou hate their practises . r r Mat. 5. 44. Pray therefore for them . Pray that God would turne their hearts , and move them to cease from their hostility , or pardon their sin . Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death . 5. Avenge not thy selfe .

5. Take heed of making that publique execution of justice an occasion of executing private revenge : s s 2 Sam. 3. 27 , 29. So dealt Ioab with Abner , t t 1 King . 2. 32. which pulled vengeance on Ioabs head .

§. 61. Of the meaning , method , and matter of the foureteenth Verse . EXOD. XVII . XIIII . And the LORD said unto Moses , Write this for a memoriall in a booke , rehearse it in the eares of Ioshua : for I will utterly put out the remembrance of Amalek from under heaven .

THe * * See §. 1. Event following on the fore-named victory , remaineth to be handled . It was a Memoriall thereof : and that of two kinds . One enjoyned by God . The other made by Moses . The former of these is here noted in this 14. verse : which consisteth of two parts . 1. To make a Memoriall of it . 2. To rehearse it before Ioshua .

The primary and principall Authour of the memoriall here mentioned , is Iehovah , the LORD ; The Minister is Moses , of whom we have spoken on the 9. Verse .

This charge was here given to him , because he was the Lords Prophet to the people , and the Recorder of Canonicall Scripture at that time .

The meanes of making this a memoriall is writing it in a Benefits of writing things booke . Things written remaine . Herein lieth a difference betwixt speaking and writing , that things uttered by Vox audita perit , littera scripta manet . speech , if they be not at the time of uttering fast laid up in a strong memory , they vanish in the aire ; or if they be not remembred , they onely who are then present when they are uttered , have the benefit of that uttering . But things written remaine againe and againe to be read : to be read by those that are present at the writing , or farre absent : yea , not only at that time but in future ages . Thus , that the covenant which the Israelites made with God might not vanish with the making of it , b b Neh. 9. 38. they write it . And that all people neare at hand and farre off might take notice of the decree both for destroying , and also for rescuing the Iewes , the c c Est. 3. 12. one , and the d d — 8. 9. other decree were both written . And that future ages might reape benefit by the mercy of God manifested in former ages , it is said , e e Psal. 102. 18. This shal be written for the generation to come .

Writing is then especially of use in the fore-named respects , when things are written in a booke . Loose papers are like loose broomes : soone scattered and of little use . But bookes are of sheets of paper rolled , and bound up together : so as they may easily , and are ordinarily kept yeare after yeare , age after age .

Q. What booke may this be thought to be ?

Answ. Because it is not expresly set downe , mens conjectures thereabouts are various . f f Tostatus Quaest. in hunc loc. Some think that it was the book of the warres of God , mentioned , Num. 21. 14. Or the book of Iasher , mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke . g g Osian de Others , that it was a booke then extant , but now lost . The notes in the former English translation take it to be the book of the law : meaning therby , as I take it , this very booke of Exodus . So do h h Tuis Commentarijs de rebus istis : ut infr . 34. 27. & Deut. 31. 9. Trem. & Iun. in annot. in hunc loc. Sic ferè Calvin Simler . & alij . other judicious Expositors take it . This exposition carieth most probability .

Vnder this particle , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this , the whole history before mentioned is comprised .

This word , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 memoriall is added to shew the end why God would have this history written : namely , to be read of their posterity : that thereby they might have before them an evidence of Amaleks malice against them : and of Gods goodnesse towards them .

The other part of Gods charge is to rehearse that which was to be registred before Ioshua . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Insere in aures Iehoschuae . Trem. & . Iun. Word for word , Put into the eares of Ioshua ; meaning thereby that Moses should oft instruct Ioshua in this evidence of Gods protection of his people from such a malicious enemy as Amalek was . For , God would that Ioshua should succeed Moses : and that Ioshua should root out the nations which inhabited the land that God gave to the Israelites : and therefore for his encouragement he would have him oft to set before him this victory .

A more particular reason of the foresaid memoriall is rendred by God himselfe in the words following , as the first particle being a causall conjunction importeth ( * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 FOR ) For I will utterly put out , &c.

The word translated * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 put out , is applied to such things as being oilie or greasie , or otherwise foule , are cleane wiped . The * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke words whereby the LXX do ordinarily interpret it , import also as much . This word is used where the Lord thus setteth out the desolation of Ierusalem : f f 2 King . 21. 13. I will wipe Ierusalem , as a man wipeth a dish : wiping it , and turning it up side downe . Here the city is resembled to a dish , the inhabitants thereof to the filth that cleaveth therto , when such inhabitants are destroyed , the city is said to be wiped of them . g g Gen. 7. 23. It is also applied to Gods wiping or sweeping away the whole world with the floud . And to h h Isa. 43. 25. Gods wiping away our sinnes : which are as thorowly taken away as any thing can be . The word therefore it selfe implieth an utter extirpation , or desolation . But the kind of phrase addeth much emphasis thereto , which is this , in wiping away I will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wipe away . Our English not unfitly thus expresseth it , I will utterly put out .

What is it that shall so utterly be put out ? Not some of the meaner sort : not such as rise up in armes : not some of the chiefest : not some of one sort , or some of another onely : but Amalek : the whole stock , the whole nation : and that so thorowly , so utterly , as none shal be preserved to reserve and raise up their name againe . Therefore God saith , I will utterly put out the remembrance of Amalek . And that not only out of that part of the earth where they then lived , but * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vbivú terrarum suerit , quàm laté patet coelum , Trem & . Iun. in hunc loc. from under heaven , that is , from every part of the earth that is any where under the cope of heaven . i i Deut. 25. 19. In this very sense is this phrase used of Amalek in another place : and of k k — 9. 14. — 29. 20. others in other places .

Here have we in Summe , A manifestation of Gods indignation against malicious enemies of his Church .

This is further set out by the Certenty Extremity thereof .

The registring shewes the Certenty .

Their utter ruine the extremity .

The registring of it is done two wayes . 1. By writing it . 2. By rehearsing it .

In setting downe the former are noted the Persons . Matter .

The Persons are Principall . The LORD . Ministeriall . Moses .

The Matter declares 1. The Thing enjoyned . Write in a booke . 2. The End thereof . For a memoriall .

In setting downe the latter are also noted the Thing to be done . Rehearse it , Person before whom . In the eares of Ioshua .

In declaring the extremity of the judgement , he noteth 1. The Revenger . I will , saith the Lord . 2. The Revenge .

The Revenge is aggravated by the Kind . Put out the remembrance . Extent . From under heaven .

From this Manifestation of Gods indignation , as it is here described , ten especiall points of instruction may be collected .

1. The Principall Person that first appointeth this Record , the LORD , sheweth , that ,

I. God of old was the authour of records .

2. The Minister , Moses , giveth instance , that ,

II. God useth mans Ministry in preserving records for his Church .

3. The action enjoyned , Write this , proveth , that ,

III. Memorable matters are to be registred .

4. The Instrument wherein it was to be written , a booke , declares , that ,

IIII. Publique records are to be safe kept .

5. The End why this is to be written , ( for a memoriall ) argueth , that ,

V. Iudgements on enemies of the Church are to be kept in memory .

6. The other part of the charge , concerning the rehearsing of that which was registred , implieth , that ,

VI. Matters worth record must be rehearsed .

7. The Person to whom that which was written must be rehearsed ( in the eares of Ioshua ) intimateth , that ,

VII . Governours of Gods Church must especially be acquainted with Gods former dealings .

8. The chiefe Author of the judgement here mentioned ( I will , saith the Lord ) giveth evidence , that ,

VIII . It is God that avengeth .

9. The kind of judgement ( put out the remembrance ) importeth , that ,

IX . God may be provoked to the utter ruine of a people .

10. The extent of this judgement ( from under heaven ) evinceth , that ,

X. There is no place of safety from Gods revenge .

§. 62. Of Gods causing records .

I. * * See § 6. GOD of old was the Author of records . This is true of the most ancient , admirable , approved , and every way the best records that ever were : which a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by an excellency and super-eminency are called b b Mat. 21. 42. Scriptures , c c Rom. 1. 2. Holy Scriptures . For of them saith an Apostle , d d 2 Tim. 3. 16. All Scripture is given by inspiration of God : and another , e e 2 Pet. 1. 19 , 21 No prophesie in Scripture is of any private motion , &c. but holy men of God spake as they were moved by the Holy Ghost .

God would have , not the present age onely , but also all succeeding ages to reape benefit by the evidences of his wisdome , power , mercy , justice , and other his divine properties : and therefore caused the records of them to be written . This the Holy Ghost expresly noteth , saying , f f Rom 4 23 , 24. It was written for us . g g 1 Cor. 10 11 All these things are written for our admonition . h h Rom. 15. 4. Whatsoever things were written afore-time were written for our learning .

They too too ungratefully sleight this evidence of the divine providence , who seeke to conceale from the people these Records , as Papists do , or they which may , but will not search them , as too many carelesse Protestants .

It is Christs charge , i i Ioh. 5. 39. Search the Scriptures . It was Timothies commendation , that k k 2 Tim. 3. 15. from a child he had knowne the holy Scriptures . There are no records more worthy to be searched . They are able to make thee wise unto salvation .

§. 63. Of mans ministry in writing divine records .

II. * * See §. 61. GOD useth mans ministry in preserving records for his Church . To omit the particular mention of the severall penmen of severall Scriptures , St. Peter indefinitely saith of them all , a a 2 Pet. 1. 21. Men spake as they were moved by the Holy Ghost . His meaning is , that men wrote the holy Scriptures . b b Exo 31. 18. One onely record God himselfe wrote with his owne finger ; namely , the Law . Yet therein he used c c Exo. 34. 1. mans ministry , both in preparing the tables whereon he wrote it , and in d d Deut. 10 4 , 5. shewing them to the people , and preserving them .

Thus would God honour our nature , in making men pen-men of that which he indited . And thus would he draw us on to give due heed to mans ministry in dispensing his Word .

To object against the Scriptures , that they were written by men , and thereupon the lesse to esteeme them , is to crosse the wisdome 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 himselfe .

§. 64. Of registring matters of moment .

III. * * See §. 61. MEmorable matters are to be registred . Besides the great number of such memorable matters as are registred in the holy Scriptures which the Church now hath , it is evident that many more were recorded . Instance the things recorded in the a a Num. 21. 14. booke of the warres of the Lord : in the b b 2 Sam. 1. 18. Ios. 10. 13. booke of Iasher : in the c c 1 King . 14. 19 booke of the Chronicles of the Kings of Israel : d d — 4. 33. Prima historiae lex est , ne quid falsi dicere audeat , deinde ne quid veri non audeat , &c. in the booke of Salomons philosophy : and in other like publique records .

Thus will they be usefull to posterity .

In this respect the paines 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 doe . Vide item Vossium de Arte hist. cap. 9 , 10. putting difference betwixt sleight and weighty matters : that they stuffe not their histories with triviall things . Thus shall the worthy works of men done in one age be presidents 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 publique records .

IIII. * * See §. 61. PVblique records are to be safe kept . For this end a a Deut. 10. 5. the tables , in which the ten commandements were written , were put into the arke . And b b — 31. 26. other lawes also , yea and the curses added to the transgressions thereof were put in the side of the arke : c c 2 King . 22. 8 , 11 , 10. where being found many hundred yeares after , an excellent use was made of them . And d d Ier. 52. 14. Ieremiah commanded those evidences , which were for assurances of the peoples returne out of captivity , to be put in an earthen vessell . They were wont of old to annoint their rolles in which they recorded their monuments , e e Nec titulus nimio , nec cedro charta notetur . Ovid de Trist. l. 1. Eleg 1. with a liquour that came out of cedar trees , which kept them from rotting , and made them last the longer . f 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 stiled the pillar and ground of truth , because it is a faithfull keeper and preserver of the Oracles of God . So as truth may easily be fetcht 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 drinke 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 blesse God for the benefit of printing . An act very admirable in it selfe ; and very advantageous to Church and Common-wealth . Thereby are all sorts of monuments safely kept . Few things put once to print , especially if they be of any speciall 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 yeare : whereby such store of books of all manner of learning are to be had , as none may seeme to be wanting . Yea all sorts of authors are thereby preserved . The memory therefore of Iohn Cuthemberg a German , who first invented this art in Maguntia , is worthy of all honour .

§. 66. Of Memorialls of Gods judgements .

V. * * See §. 61. See A Plaister 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 memorials of them . As a a Gen. 19. 26. the pillar of salt whereinto Lots wife was turned : b b Exo. 12. 27. The Passeover , and c c — 13. 14. dedicating of the first-borne to God : d d Num. 16. 38 , &c. 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 e Gen. 11. 9. Babel , or confusion : f f Num 11. 3. Taberah , or burning : g g — 21. 3. Hormah , or destruction : h h Ios. 7. 27. The vallie of Acher , or trouble : i i Compare 2 King . 14. 7. with 2 Chro. 25. 12. Iocktheel or rock ; k k Est. 9. 26. Purim , or lots : l l Ezek 39. 11. The vallie of Hamon Gog , or multitude of Gog , with other the like .

By such memorials , ground of courage , and that , generation after generation , is given to Gods Church against all that their enemies plot or practice against them : and matter of terrour 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 feare the like . For , both the one and the other know that God is ever like himselfe .

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 a Exo. 12. 17. — 13. 14. Deut. 6. 20. The Law expresly enjoyns this . This among like means of instruction is intended in that b b Gen. 18. 19. commendation which God giveth of Abraham , of instructing his houshold . For , God revealed the judgement which he intended to bring on Sodom to Abraham , because he knew that he would command his houshold to feare God , the rather because of the evidence of that judgement . When Iethro , Moses his father in law , came to see him , he related to him c c Exo. 18. 8. all that the Lord had done unto Pharaoh , &c.

By this means memorable matters , worthy to be knowne farre and neare , 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 then were present at the first working of those remarkeable things .

This especially concernes Ministers , whose office it is to declare , as the counsell of God revealed in his word , so also the will of God manifested in his works : especially , such works as are done in their owne dayes : which , being more fresh , use to be the more diligently attended unto , and the more carefully heeded . In this respect it will be their wisdome , 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 certaine intelligence thereof , that so they may rehearse them to others , and instruct their people to make the right use thereof .

This also concernes others that have charge of others , as , Parents , Masters , Tutors , and other Governours , oft to rehearse in the eares 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 eares 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 patterne hereof in Cleophas , and his companion . Luke 24. 14.

Commendable in this respect is that Act of Parliament which was made in the third yeare of the raigne of King IAMES , for an annuall gratefull remembrance of our more then 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 dayes called Purim . The annuall celebrating of the fift of November , being enjoyned by Act of Parliament , Ministers and people make conscience of observing it : and thence many Ministers take occasion yeare after yeare to set out before their people the unnaturall inhumanity , unsatiable cruelty , and perfidious treachery of Papists : and so bring people into an utter detestation of that more then Heathenish Idolatry . Very well did our learned King IAMES , in that speech which he made to both houses of Parliament upon the discovery of that divelish powder-treason-plot , observe , that No other sect of Heretiques , not excepting Turke , Iew , nor Pagan , no , not even those of Calicute , who adore the Devill , did ever maintaine by the grounds of their religion , that it was lawfull , or rather meritorious ( as the Romish Catholicks call it ) to murther princes or people for quarrell of religion . And although particular men of all professions of religion have beene some theeves , some murtherers , 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 Catholicks onely excepted . Preservations therefore , and deliverances from such mischievous persons are the best preservations and deliverances : most worthy to be remembred thoroughout all generations : that thoroughout all generations due praise may be given to God . If See the Discourse of discovering the powder-treason , in the works of King IAMES . the horrible mischiefe intended by that powder-plot , if the neare approach of the time of accomplishing that plot before it was discovered : and if the manner of discovering the same bee well weighed , wee cannot but discerne that there was just and great cause for preserving both an annuall , and perpetuall memoriall thereof .

Though like publique memorials of all the judgements Private memorials of Gods judgements . which God inflicteth on the enemies of the Church be not made : yet it behooveth particular Christians to take speciall notice of them , so farre as they come to their sight and hearing , and to make some private records of them to themselves : that thereby they may the rather bee provoked both to feare God , and also to trust in him .

Private means of keeping in memory Gods judgments , 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 owne , and other such like .

§. 68. Of Governours observation of Gods former dealings .

VII . * * See §. 61. GOvernors of Gods Church must especially be acquainted with Gods former dealings . When God intended to make Moses a Governour over his people , he tells him that he is a a Exo 3. 6. the God of Abraham , Isaac , and Iacob , thereby putting him in mind what great things he had formerly done for those three Patriarchs and their children . b b Ios. 1. 6. God implied as much in the charge which he gave to Ioshua , of meditating in the booke of the law , wherein the great works of the Lord as well as lawes were registred . c c Deut. 17. 18. The like charge on the like ground was given to Kings . But most pertinent to this point is d d — 3. 21. Moses rehearsing to Ioshua the conquests made of Sihon and Og. e e 2 Sam. 7. 9. Thus by Gods appointment Nathan putteth David in mind of the former works of God . The like did f f 2 Chr. 15. 2. Azariah to Asa ; and g g 2 King . 19. 25 Isaiah to Hezekiah .

Governours over others being by such meanes well instructed in the mind and power of God , and therby brought to feare God , and to trust in him , have opportunity according to their calling to instruct and encourage others : so as the benefit which they reape thereby may prove a singular benefit to many others .

The application of this point , as it concernes Governours themselves , to use all diligence in acquainting themselves with Gods former works : especially such as concerne his Church , the preservation of it , and the destruction of the enemies of it : so it concernes their Chaplens , and such Ministers as in any particular relation belong unto them , to rehearse in their eares , and declare unto them the marvellous works that God hath done for such as feare him , and rest upon him .

§. 69. Of Gods avenging .

VIII . * * See §. 61. See also The Plaister for the Plague , on on Num. 16. 45 § 21. IT is God that avengeth . The Lord challengeth this as his owne prerogative . a a Deut. 32. 35. To me ( saith he ) belongeth vengeance . b b Rom. 12 19. Vengeance is mine . Iustly therefore doth the Psalmist give this title to him , c c Psal. 94. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God of vengeances : and by an d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . elegant figure thus doubles it , O Lord God of vengeances , O God of vengeances . So the Prophet Nahum , and that with somwhat more emphasis , e 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 .

Gods absolute soveraignty , almighty power , infinite justice , incomprehensible wisdome , perfect hatred of sin , indulgent care over his Church , and other like divine properties give proofe hereof . For ,

1. It is a part of supreme or absolute soveraignty to take Gods properties manifested in destroying enemies . vengeance of such as obstinately rebell against his will ; and seek to do what mischiefe 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 Churches enemies : and shewes how f f Act. 9. 5. hard it is to kicke against the pricks .

3. Iust revenge is as true an effect of justice , as due reward . e e Rom. 2. 5 , &c. The Apostle therefore exemplifieth the righteous judgement of God in both .

4. His incomparable wisdome is manifested by ordering the evill plots and practices of wicked men so as they tend to the ruine of the contrivers of them . g g Psal 9. 15. They are sunk down in the pit that they made : in the net that they hid is their foot taken .

5. Execution of due vengeance of sinne is an apparent demonstration of his hatred of sinne .

6. By that vengeance which the Lord executeth on enemies of the Church , the Churches tranquillity and security is maintained , and Gods providence over her thereby manifested . On these premises it may well be concluded , that h h Psal. 9. 16. Iudgment on enemies ministers comfort to Saints . The Lord is knowne 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 Protectour of the Church . Their power , their wit , their breath is in his hands , to take away all as he will . On this ground i i Heb. 13. 6. Wee may boldly say , The Lord is my helper : and I will not feare what man can doe unto mee .

2. When we see judgement executed on the Churches God to be praised for enemies destruction . enemies , we are to take notice of the principall agent therein , and to say , This is the finger of the Lord : and answerably to give him the glory thereof , as k k Exo 15. 6. Moses , l l 2 Sam. 22. 1 , &c. David , and others .

3. The terrour of the Churches enemies must needs be Gods executing vengeance terrour to wicked . much aggravated by this , that God takes upon himselfe to execute vengeance . For , this Lord is an almighty , ever-living , just , and jealous God . His stroaks are heavy . There is no avoiding them , no enduring them . His vengeance is endlesse , and easelesse , mercilesse , and remedilesle . It is a fearefull 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 himselfe ( as on Sodom , Gen. 19. 24. ) and somtimes by giving men over to the desire of such as have a mind to worke misehiefe : but so as he alwayes keeps safe his owne immutable justice and equity .

§. 70. Of Gods vengeance extended to mans utter ruine .

IX . * * See § 61. GOD may be provoked to the utter ruine of a people . Instance a a Gen. 6. 7. the old world , b b — 19. 24 , 25. Sodom and Gomorrah , the c c Num. 21. 32. Amorites , d 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 e Nah. 1. 14. No more of their name shal be sowen , f f Ier. 48. 42. They shal be destroyed from being a people , g g Isa. 13. 19. They shal be as the destruction of God in Sodom and Gomorrah .

Quest. When was Amalek ( of whom this utter desolation was here threatned ) utterly destroyed ?

Answ. This was not done at once : but , at severall times , by degrees . If Saul had faithfully executed h h 1 Sam. 15. 3. the charge of God , by him had this denunciation beene executed . But , yet then it was i i — 14. 48. — 15. 7 , 8. in part performed : k k — 30. 17. afterwards more fully by David . For , after Davids time we read little of any of them .

Extremity of judgement is somtimes executed , 1. To give instance of Gods almighty power . For , l l Psal 47. 2 , 3. by utter ruinating of kingdomes and nations , he sheweth , that no power can stand against his almighty power . 2. To give proofe 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 intolerablenesse of mens impiety and iniquity . For , such severity of vengeance shewes that mens sinnes are growne 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 , impudency , and other See A Plaister for the Plague , on Num. 16. 45. §. 22. such like circumstances . Assuredly as sin is multiplied & aggravated , so shall judgement also ; especially when multitudes run on headlong to sin . And if lighter judgements prevaile not , God will not cease till he have utterly ruinated them . This of old was threatned ; this in former ages hath Lev. 26. 18 , 32. been executed . Now God stil remaineth to be the same God , as just , as jealous , as powerfull as ever he was . With the froward he will shew himselfe froward . To them that are unsatiable Psal. 18. 26. in sin , God will be implacable in wrath .

§. 71. Of Gods revenge in every place .

X. * * See §. 61. THere is no place of safety from Gods revenge . a a Ier. 16. 16. Behold ( saith he ) I will send for many fishers , and they shall fish them , and after I will send for many hunters , and they shall hunt them from every mountaine and from every hill . After that the King of Babel had destroyed the greater part of the Iewes in their owne country , and caried many of them captive into Babylon , a remnant of them continuing obstinately in their wicked courses , thought notwithstanding Ier. 44. 12. that in Egypt they might be safe ; but even there also the hand of the Lord was stretched out against them , and destroyed them .

Ier. 23. 23 , 24. Am I a God at hand , saith the Lord , and not a God a farre off ? Can any hide himselfe in secret places that I shall not see him ? Do not I fill heaven and earth ? Psal. 139. 7 , &c. Whither then shall any go from his Spirit , or whither shall he flee from his presence ? &c.

The onely safe course , when Gods wrath is provoked , and the fire of his indignation flameth forth , is , not to fly from him , but to fall downe before him ; as David did when he saw the Angell that smote the people with pestilence . God useth to spare such as at the apprehension of his displeasure 2 Sam. 24. 17. humble themselves in his presence , when from every place under heaven he destroyeth such as impenitently persist in sinne .

§. 72. Of the interpretation of the fifteenth Verse . EXOD. XVII . XV. And Moses built an altar , and called the name of it IEHOVAH-NISSI .

* * See §. 1. IN this verse the Memoriall which Moses made of the fore-mentioned victory , is recorded . In memory thereof he is said to build an altar .

The proper use of altars was to offer sacrifices on them . The a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sacrificium . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Altare . notation of the originall word importeth as much . The frequent b b Lev. 9. 7. charge to offer upon the altar : and the answerable c c Gen. 8. 20. practice of Saints in offering sacrifices on altars do further prove as much . Yet also were they made for monuments , as is evident by d d Ios. 22. 26 , 27. the apology which the Reubenites , Gadites , and halfe tribe of Manasseh made for the Altar which they built ; whereby they deny that it was for sacrifice , and affirme that it was onely for witnesse . Both these ends and uses were here questionlesse intented by Moses . This word , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aedificavit , extruxit . he built , sheweth that it was now newly made , and that upon occasion of the victory . The particular name given to it , importeth a memoriall . The kind of name implieth a gratulation , f f Ios. 8. 31. which of old was testified by erecting altars , and offering sacrifices thereon .

This was thus done at this time because the Tabernacle was not yet erected , nor the Priest-hood setled on Aaron and his posterity .

The particular name here specified word for word is this , g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iehovah my banner .

h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erexit vexillum Isa. 10. 18. Nam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat erigere . The root or primary word from whence the word translated banner commeth , signifieth to lift up a banner , or ensigne , or to hold up a standard . Now banners use to be erected in armies , that by the sight of them souldiers might know whether to come , or to go , or where to stand . In allusion whereunto the preaching of the Gospell to the Gentiles whereby they were called into the Church , and there directed what to do , is resembled to the i i Isa. 11. 10. — 13. 2. — 18. 3. lifting up of a banner , or ensigne .

k k Ier. 4. 21. — 51. 12. Banners use also to be set up on the walls or towers of cities that are taken by conquest , to shew that they are in the conquerors power .

Here this title banner hath relation to Moses his holding up his rod on the top of the hill , and that as a banner or standerd , as was before noted in the end of § . 25. And by this title sheweth that it was the Lord who caused the banner to be held up in the field , and to remaine steddy after the enemy was discomfited : that is , who afforded succour in the battel , and gave such successe , as like victorers they continued to hold up their banners . The LXX Greeke Translators of the Bible in that respect well expresse the meaning of the word , thus , The Lord my refuge : and St. Hierom thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . m m Dominus exultatiomea , vel exaltatiomea . The Lord my rejoycing , or my lifting up .

In this title Moses useth the first person and singular number , thus , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my banner , partly in relation to this fore-named particular act of holding up the rod ( testifying hereby that it was not any vertue in the rod held up , or in his act of holding it up , whereby the victory was obtained : but meerely the succour and successe which the Lord gave ) and partly in opposition to such as are out of the Church , and enemies thereto : so as , the Israel of God , the Church of God are comprised under this particle , MY : and thus the Church is under this first person brought in , saying , The Lord MY banner , not the banner of aliens and enemies .

Of the title IEHOVAH .

THis title Iehovah was accounted by the Iewes themselves Nomen omnipotentis Dei quatuor literis Hebraicis scribitur , & apud Iudaeos vocatur ineffabile . Hieron . Comment. in Ezek. 16. to be ineffable , not meet to be uttered : because it setteth out the incomprehensible , and unutterable essence of God . They therfore though in holy Scripture they find written & printed the letters & vowels of this name Iehovah , yet pronounce it not . But where they find a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adonai Elohim . Gen. 2. 4. Iehovah expressed , they read Adonai , which is pointed with the same pricks , and also signifieth Lord . And where b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adonai Elohim . Gen 15. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elohim Adonai . Psal. 68. 20 In priori exemplo Adonai praeponitur Iehouae In posteriori postconitur . In utroque scribitur cum Chirick sub Vau , & pronunciatur Elohim . Iehovah is joyned with Adonai , that Adonai might not be twice together pronounced , it is pointed with the pricks of Elohim , thus , Iehovih , and answerably they read it Elohim , which word signifieth the mighty God . To confirme this course of pronouncing Iehovah with other words , they alledge that the blasphemy for which the Moungrill of an Egyptian Father , and Israelitish mother was stoned to death , was an open pronouncing of that ineffable name Iehovah , in the proper letters and vowels thereof . This they gather out of this phrase , c c Lev. 24. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et expressit , seu pronunciavit illud nomen : & maledixit . He pronounced that name , and cursed : that is , by pronouncing that name , he cursed . What was that name ? Even this ineffable name Iehovah . Yet further do the Iewes proceed in their seeming high esteeme of this name . For , where they compute their numbers , as the Graecians do by letters : d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iod the first and e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He the last letters of this name Iehovah , make up that name f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 135. 4. Iah , which is an abbreviation of Iehovah , and in effect importeth as much : and according to their ordinary computation maketh up the number of fifteene . g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iod The first letter importeth ten , the latter h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He five . They in their numbring will not use those two letters together : but instead of the first , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Teth a letter that signifieth nine , and k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Van another instead of the latter , that signifieth six : as if we instead of fifteene , should name nine-six . It seemes that the Heathen had heard somthing of this excellent name : and thereupon named their god Iupiter , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Pater ; which to joyne both together , soundeth Iapater : and in another case Iovem , in relation to Iehovah . And this reason is rendred of the Iewes forbearing to pronounce Iehovah , that they might take away all occasion from the Heathen of imagining their god to be Iehovah . Howsoever , there was a savour of too much superstition in forbearing the sound , and letters of these high and excellent names Iehovah , and Iah : and their reasons produced beare not full weight at the ballance of the Sanctuary , the holy Scriptures : yet shall they be a witnesse and evidence against many Christians , who over lightly esteeme , Deut. 28. 58. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nomen illud gloriosissimum , & reverendissimum Iehovah Deum tuum . and take in vaine this glorious and fearefull name , The Lord thy God : which is directly a breach of the third commandement , to which a terrible penalty is annexed .

Not the Iewes onely , but also the LXX Greeke Translators of the Old Testament , were very tender in using this name Iehovah . They do not therefore translate according to the sound , and sillables , and letters of the Hebrew word : but according to the sense and meaning thereof : and so turne this Hebrew word Iehovah , by a word that signifieth l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . LORD : wherin the m m Compare Psal. 110. 1. with Mat. 22. 44. And Ier. 31. 31 , 32 , 33 , 34. with Heb. 8. 8 , 9 , 10 , 11. Pen-men of the New Testament , Apostles and Evangelists imitated them .

In imitation hereof , those learned and judicious Divines , who by King IAMES his speciall command were appointed to translate anew the holy Scriptures into the English Tongue , very rarely use this word Iehovah in English : but turne it thus , The Lord . Yet , that the reader might know when this word Lord is put for Iehovah , they caused it to be printed in foure capitall letters , thus , LORD . So as , whensoever ye find LORD so printed , know Iehovah is there expressed in the originall , or at least Iah , which we have shewed to be an abbreviation of Iehovah . n n Psal. 136 3. — 97. 5. Isa , 1. 24. Ios. 3. 11. Adonai is also a name given to God , and signifieth Lord : but it is not so proper to God as Iehovah : therefore though , when it is applied to God , it signifieth , and is translated Lord , yet is it not printed in foure capitall letters , as the words before Gen. 18 27. Psal. 2. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the LORD mentioned , except when it is pointed with the same vowels that Iehovah is : and is put for Iehovah . So other names of God , translated Lord , and God . For , there are ten especiall names names applied to God in sacred Scripture ( as an ancient Ten Hebrew names of God Hieron . in Epist. ad Mar cc● . Father well skild in the Hebrew tongue hath set them down together . )

The first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iehovah : which sets out , among other excellencies , the eternity and selfe-existency of God .

The second is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iah : which is a diminitive of Iehovah , and noteth out the selfe same things .

The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ehejeh asher Eheje I am that I am . This title sheweth that God is as a circle which hath neither beginning nor end , but containeth all things within the circuit of it . It implieth Gods incomprehensiblenesse , immutability , and all sufficiency .

The fourth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a strong God . This especially declareth Aquila translates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Trem. & Iun. Deum fortem . the omnipotency of God .

The fift is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elohim .

The sixt is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elohe .

These two are the plurall number of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 El , the strong God : and as it , so they import the omnipotency of God . But yet further they imply another , and a deeper mystery , namely , the Trinity of Persons . For evidence thereof , either and both of these two last recited names , being applied to God , though they be of the plurall number , use to be joyned with words of the singular number . Witnesse the first clause of the Bible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bara Elohim , word for word , Gods created ; that is , God the Father , God the Sonne , and God the Holy Ghost created . The word of the plurall number sets out the Trinity of Persons . The word of the singular number joyned with it , sets out the Vnity of the Deity in the Trinity of Persons .

The seventh is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shaddai All-sufficient . This title gives apparent evidence of Gods All-sufficiency in himselfe , and to all his creatures .

The eight is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Elion , Altissimus , The most High . This implyes the surpassing dignity , excellency , and high Soveraignty of God , which is over and above all .

The ninth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsebaoth Lord of Hosts . That God Dominus exercituum , quod exercitus omnes pro arbitrio suo agit . Trem. & Iun. in Psal. 24. which ordereth all armies at his owne pleasure , protecting such as are on his side , and giving them victory against all their enemies , and subduing and vanquishing all that are against him ; so as this title sets out Gods protection of his Church against all her enemies .

The tenth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adonai Lord . This is derived from a * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Basis . word that signifieth a foundation , or the foot of a pillar : so as this title sheweth that that Lord who created all things , doth also sustaine and preserve them . It is a proofe therefore of his providence .

Of all these , Iehovah is the most proper name of God : Iehovah Gods most proper name . and setteth out most excellencies in God . It is never in Scripture attributed to any but to God . Some of the other names of God are sometimes attributed to Angels , sometimes to men , as , a a Gen. 19. 2. — 24. 9. Adonai , and b b Psal. 82. 1. — 85. Elohim . But Iehovah never .

Indeed a moderne c c Vorstius de Deo . Disput. 2. de Numin . Dei . §. 19. Heretique hath lately published the contrary : and giveth these instances following of the title Iehovah attributed to creatures .

1. This text which we have in hand , ( Exo. 17. 15. ) where saith he , the altar is stiled Iehovah .

Answ. Iehovah simply in it selfe is not attributed to this Altar . But a compound word , Iehovah-Nissi , Iehovah my banner . He might to like purpose have alleadged the title which Abraham gave to the place where he was about to sacrifice Isaac , which is this , Iehovah-jireh , Iehovah will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d Gen. 22 14. provide . And that title which Gideon gave to the Altar which he made to God , and called Iehovah shalem , Iehovah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 e Iudg. 6 24. peace , that is , Iehovah is a God of peace : or , Iehovah will give , or , hath given peace . But , all these , and other like to these , are to no purpose for the point in question , there being a great difference betwixt a simple and compound name . Besides , these titles had not so much respect to the altars and place whereunto they were attributed , as to Iehovah himselfe : as the very phrases do imply . They were only memorials of Iehovahs protection , and providence , and peace . Who can imagine otherwise , but that these phrases , Iehovah is my banner , Iehovah will provide , Iehovah is peace , have respect to Iehovah himselfe .

2. A second instance which he giveth of a creature to which the name Iehovah is attributed , is the Arke of the Covenant . For proofe whereof he alledgeth Psal. 24. 7 , 8. & 47. 5.

Answ. In neither of those places quoted , no nor in either of the Psalms mentioned , is any mention or iutimation of the Arke . Both the Psalmes are typicall , and prophesie of Christ , and his joyfull comming . So as the title Iehovah in both those places is attributed to Iesus Christ , true God , true Iehovah .

3. The third and last instance , is of Angels , who , he saith , are stiled Iehovah . And thereof giveth these proofes , Gen. 16. 13. & 18 , 13 , 20 , 22. & 19. 17. & Exo. 3. 4. & Iudg. 13. 22 , 23.

Ans. For , Gen. 19. 17. Iehovah is not there mentioned at all . For the other places , if they be well marked , it wil be found that they all speake of the Angell of the Covenant , Christ Iesus .

Thus then it remaineth true that Iehovah is a title proper to God alone , Father , Sonne , and Holy Ghost . This one word consisting of three sillables especialy such three sillables as they The excellencies of this title Iehovah . are , set out the unity of the Deity in the Trinity of Persons .

The three syllables containe the notes of all times . The f f ● Ie first the time to come . The g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ho second the time present . The h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vah third the time past . Thus this title given to Christ , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rev. 1. 4. which is , and which was , and which is to come , is an expresse interpretation of Iehovah .

It consisteth onely of k k Literae quiescentes . letters of rest ( as the Hebrewes call them ) to shew that there is no rest till we come to Iehovah : and that in him we may safely and securely rest .

It is observable that Iehovah is not mentioned till God had finished all his works , and rested . Then immediately is it expressed . Namely , in Gen. 2. 4. That is the first place wherein Iehovah is expressed .

It is ever simply used . It never hath any , l l Vt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He Demonstrativa . demonstrative note before it ; as This Iehovah , that Iehovah : nor any m m Vt pronomina 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . affixe or pronoune after it ( which in English goeth before ) as my Iehovah , thy Iehovah , his Iehovah : nor is it used in * * In regimine . government , as Iehovah of Israel , Iehovah of the Iewes , Iehovah of the Gentiles . If at any time it have relation to any peculiar persons , another title is added to it , thus , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exo. 3. 15. Iehovah the God of your fathers . Nor is it declined : nor hath it the plurall number : as other names of God .

We heard before that Iehovah sets out Gods eternity and selfe-existency .

1. His eternity , in that it containes all times , future , present , and past . In relation hereunto saith the Prophet , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isa. 63. 16. Thy name is from everlasting , or for ever .

2. Iehovah sets out also Gods selfe-existency . For , it commeth from a o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 root that signifieth to be . And where God had declared this to be his name , p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exo. 3. 14. I am that I am , and againe , I am ( which phrases do apparently imply his being of himselfe : from whom all others receive their being , and are preserved ) these are interpretations of Iehovah . And thereupon having thus expresly set out the meaning thereof , he addeth in the q q Exo. 3. 15. next verse , Iehovah the God of your Fathers hath sent , &c. As if more distinctly he had said , whereas I thus stiled my selfe , I am that I am : and , I am : know that it is I Iehovah , that , Am that I am . And this , I am that I am , and , I am , sets out the meaning of my name Iehovah .

3. Iehovah declares the immutability of God . For , it containes all times ; Now , to have beene , without limitation of any beginning , to be , namely the same in all times , to be to come , without any intimation of any end , must needs imply an immutability . This interpretation of the name Iehovah ( 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 Iehovah , I change not . Mal. 3. 6.

4. Iehovah implies his Fidelity . For , where there is immutability of essence , there must needs be stability in word . God himselfe declares that thus much is intended by this name . For , where he saith , b b Exo. 6. 3. Vide Trem. & Iunij an not . in hunc . loc. By my name Iehovah was I not knowne to them , he meaneth , that though he made many promises to them , especially concerning their possession of Canaan , yet did he not shew himselfe to be Iehovah , an accomplisher of his promises . That he reserved to future Generations . And even then when he spake this , he began to bring them out of bondage into Canaan , therefore he saith , when he sent Moses to them , Iehovah the God of your fathers hath sent , &c. that is , that God which made such and such promises , will now shew himselfe Iehovah , an accomplisher of his promises : therefore he hath sent to bring you out of Egypt . This is evident by this which God himselfe saith , c c Exo. 66. I am Iehovah , 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 Iehovah was not knowne before God here spake to Moses . d d Gen. 24. Immediately after the first Sabbath in Paradise , when God had finished all his workes , frequent mention is made of Iehovah , and that in Abrahams , Isaacs , and Iacobs dayes . So as in the place where God saith , By my name Iehovah was I not knowne to them , not the name it selfe , but the forementioned sense and meaning thereof must needs bee meant .

Other divine excellencies might be produced out of this name Iehovah , but these are sufficient to shew the equity of that which the Law thus expressely requireth , Thou shalt feare this glorious and fearefull name IEHOVAH Deut. 28. 58. thy God .

§. 73. Of the resolution and instructions of the fifteenth Verse .

THe Summe of this Verse is , A thankefull memoriall of a memorable victory .

More particularly we may note , 1. The Person that makes the Memoriall , Moses . 2. The Kinde of Memoriall .

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 Iehovah-Nissi .

1. The Person ( Moses , of whom before ) was the Prince Moses and chiefe Governour of the people at that time , whence I collect , that , Chiefe Governours ought to take chiefe care for publique acts of piety . 2. The Altar here built was for an eucharisticall or gratulatory sacrifice , which was a publique testimony of publique built an altar and solemne thanks . Whence I observe , that , Publique praise is to be given to God for publique deliverances . 3. The giving a name to this Altar , shewes that he would and called the name of it have it remaine as a memoriall . Whence I inferre , that , Memorials of Gods mercies are to be made . 4. The particular name ( Iehovah-Nissi ) hath reference to Moses holding up his hands , with the Rod of God therein , Iehovah-Nissi . as a banner . Whereby he sheweth 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 Governours must have of publique pietie .

I. * * See §. 73. CHiefe Governours are to take chiefe care for publique acts of piety . a a Gen. 18. 19. God himselfe beareth witnesse to Abrahams care herein . b b — 35. 1 , &c. It was also a charge which God expresly gave to Iacob : whereof he tooke especiall care . Where we read of altars built to worship God , we shall find them erected by chiefe Governours : such as c c — 8. 20. Noah , d d — 12 8. Abraham , e e — 26. 25. Isaac , f f — 33. 20. Iacob , 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 g Exo. 3 5. 1 , &c Moses ordered all the duties of piety in the wildernesse . David in time of h h 2 Sam: 5. 19. warre and i i — 21. 1. famine sought the Lord : and k k — 24. 25. in time of plague built an altar to pacifie Gods wrath . Yea he l l — 6. 17. brought the Arke to aresting place : m m 1 Chro. 23. & 24. & 25. & 26. appointed the orders and offices of Priests and Levites , and n n 1 Chro. 28. 11. made the patterne of the Temple . Salomon his sonne o o 2 Chro. 3. 1. built the Temple , p p — 4. 1 , &c. made all the holy vessels appertaining therto , and q q — 6. 1 , &c. dedicated the same . Asa r r 2 Chro. 14. 3 , &c. reformed religion , and s s — 15. 12. entred himself with his people into a covenant with God . Iehosaphat t t — 17. 7. sent Levites into his cities to teach the people : and in fear of danger u u — 20. 3. proclaimed a fast . x x — 24. 5. Ioash tooke order for repairing the Temple . y y — 29. 3 , &c. Hezekiah , z z — 34. 3 , &c. Iosiah , aad a a Neh. 13. 8 , 9. Nehemiah purged corruptions crept into the Church , redressed abuses , and b b 2 Chro. 30. 1. — 35. 1. caused the holy feasts of the Lord to be observed . Thus Christian Emperours , Neh. 8. 9 , 16. Kings , and other supreme Governours 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 Emperour , being established in his royall government , c c Euseb. de vitâ Constant . l 2. made lawes for the peace of Christians , and a free profession of their religion , and worshipping of the Lord Iesus Christ . d d Ibid. He rooted out idolatry every where : and e e Ibid. l 3. opposed himselfe against the errours and heresies that had crept into the Church . f f Ibid. l. 3. He convocated the first generall Councill at Nice , and sate President therein . g g Ibid. He built and adorned many Churches . h h Ibid. He wrote sundry letters to Bishops time after time , for well ordering matters of piety and Church-affaires . i i Ibid l. 4 , He promoted sundry Bishops to their places . k k Ibid. He was carefull to see the Lords Day sanctified . l 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 himselfe . m 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 Catholique 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 Emperours care about matters of piety . The made many edicts and lawes thereabouts . n 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 Catholique Church to be tumultuous nothing factious . Yea o 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 carefull for the integrity of the Catholique faith . I would the latter Popes of Rome had beene , and still were of that opinion . If they were , they would not usurpe such authority as they have done , and still do over Christian Princes , to the disturbance of their States . But to come to our owne time and country . King Henry 8. put downe the Popes Authority , and began a reformation of Religion . Edward 6. perfected that reformation . Queene Elizabeth restored it . King Iames and King Charles continued it . Thus by the divine providence this title Defender of the Faith , is most justly put into our Kings stile .

To this end , namely to defend the faith , maintaine religion , and advance piety , hath God given them that supreme authority which they have , to be in all causes temporall and ecclesiasticall over all persons , in their dominions under Christ supreme Governours . p p 2 Chro. 9. 8. He hath set them on his throne , and given them his owne title . For , he saith of them , q q Psal. 82. 6. Ye are Gods , children of the most high . And to shew that their authority is not onely for State-policy , but also for Church-piety , they are stiled r 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 chiefe Governours an especiall care of publique piety : whereby they shall give evidence of their owne 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 vertue of their place they are bound to do , and by their obedience to such pious orders as their pious Governours prescribe , to encourage them in their pious care .

§. 75. Of giving publique praise for publique deliverances .

II. * * See §. 71. PVblique praise is to be given to God for publique deliverances . Such was the praise that for the publique 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 publique . b b Iudg. 5. 1 , &c. Such was Deborahs and Baraks kind of praising God : and c c 2 Chro. 20 26 Iehosaphats after his deliverance from the Moabites , Ammonites , and Inhabitants of Mount Seir. Such are many of Davids Psalmes . The phrases of praising God d d Psal. 22. 22. in the middest of the congregation : e e — 26. 12. in congregations ; f f — 35. 18. in the great congregation , among much people : g g — 116. 18 , 19. in the presence of all Gods people : in the courts of the Lords house ; in the middest of Ierusalem .

By this kind of praise God himselfe is more glorified , our owne hearts are more quickned , and others are incited to imitate us .

They who content themselves for publique 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 zeale towards God , as to take the occasions which by the divine providence are offered us of setting out Gods praises in the most solemne , and publique manner that we can . Thus shall we shew that we can distinguish betwixt Gods blessings , and in some measure carie our selves answerably to him : that , as he blesseth us not only with private but also with publique blessings , so we will praise him , not only privately , but also publikely . Of publique praise , see more in The Saints sacrifice , on Psal. 116. §. 91 , 114 , 116. Of directions for solemne praise , see The whole Armour of God , on Eph. 6. 18. §. 73.

§. 76. Of memorials of Gods mercies .

III. * * See §. 73. MEmorials of Gods mercies are to be made . Besides the names a a §. 65. before noted for memorials of Gods judgments ( 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 b Gen. 4. 25. — 5. 9. — 17. 19. names given to children , which the Lord , as an especiall blessing gave to his Saints : and c c — 17. 5 , 15. — 32. 28. other names , which as memorials of speciall favours God gave to men and women : and d d — 16. 14. — 32. 2. 2 Chro. 20. 26. names also of places , which were given as signes and evidences of more then ordinary benefits conferred on Gods people : and other visible monuments of memorable mercies , as , e e Exo. 16 32 , 33 The pot of Mannah , f f Ios 4. 9 , 20. the stones which were set in the mid dest of Iordan , and in that place where the Israelites ( having passed thorow Iordan ) encamped : g g Lev. 23. 42. The booths which were appointed every yeare to be made . h h 25. 54 , 55. Freedome of servants in the yeare of Iubile : and sundry other like to these : yea , all the Sacraments instituted in the Church .

By such memorials the memory of Gods mercies is kept fresh : thereby men are the more , and oftner provoked to praise God for them . Yea , thus Gods mercies manifested in one age are propagated to many ages : whereby many ages have matter of praising God ministred unto them : yea and of believing in God , and of hoping for like mercies from him . For , God is the Lord that changeth not . These Mal. 3. 6. memorials therefore giving evidence of what God hath beene able and willing to do , they give cause to hope for like mercies on like occasions . So as such memorials are honourable to God , and profitable to present and future ages .

Take notice herof O ye Saints , to whom the Lord vouchsafeth such mercies as are worthy to be had in everlasting remembrance : let them not slip out of your minds . Where publique memorials of them are wanting let private Christians make the best private memorials of them that they can .

§. 77. Of ascribing the glory of deliverances to God .

IIII. * * See §. 71. THe glory of deliverances is to be ascribed to God . a a Gen. 33 20. The altar which Iacob built , and the name which he gave to it implied as much as the altar which Moses here built , and the name which he gave to it . For , God having delivered him as from many other dangers , so in particular from that revenge which his brother Esan intended against him , b b Gen 33. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he nameth the altar which he built El-Elohe , Israel , the God , the God of Israel . Yea c c Gen 35. 1. God himselfe commanded Iacob for this very end to build an altar to him : which he did , and d d — 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 called the name of the place El Bethel , the God of the house of God . The name which Abraham gave to the mount , where Isaac ( being bound upon the altar to be sacrificed ) was delivered , tended to the same end , even to testifie that God was the deliverer . The name was this , e e Gen. 22. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iehovah jireh , The Lord will see . So did f f Gen. 16. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this name , Beer lahai-roi , The well of him that liveth and seeth me , which Hagar gave to that well of water which the Angell shewed her when she and her sonne was ready to perish for want of water : and that which g g Gen. 32. 30. Iacob gave to the place where he prevailed with the Angell , which was Peniel , The face of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 For , of that name he rendreth this reason , I have seene God face to face , and my life is preserved . Many other such titles are noted in Scripture , wherein the name of God is expressed , to shew that they ascribed their deliverances to God . But more expresly is this proved by those hymnes which after deliverances were penned , wherein God is acknowledged to have given deliverance , as those which h h Exo. 15. 1. Moses , i i Iudg 5. 1. Deborah , k k 2 Sam. 22. 1. David , l l Isa. 38. 9. Hezekiah , and others set forth . To shew that these patterns are a president for others . We have expresse precepts to enforce the same . Where David reckoned up many deliverances which God gave to his people , he inferreth these exhortations , m m 1 Chro. 16. 23 , 28. Sing unto the Lord all the earth ; shew forth from day to day his salvation . Give unto the Lord , ye kindreds of the people , give unto the Lord glory and strength . And againe , n n Psal. 68. 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ . Dei . lib. 5. cap. 22. Ascribe ye strength unto the Lord : that is , acknowledge that that strength which you have to withstand and overcome your enemies is given you of God , and give him the glory of it .

Whatsoever the meanes be that are used by men , it is God that giveth deliverances , Psal. 18. 50. He weakneth the power of enemies , he infatuateth their counsels , he disappointeth their plots ; He gives wisdome , strength , courage , and successe to his people . It is therefore most just and equall , and that which is but due , that the glory of that which God giveth be given to him .

Kingdomes and Nations , Kings and Generals , Cities , and See The Saints Sacrifice , on Psal. 116. § 78 See also in The Whole Armour of God , on Eph. 6. 18. Treat . 3. Part. 2. § 59 , &c. other Societies , Souldiers , and all sorts of people , yea private and particular persons , all and every of you take you notice of the deliverances you have from enemies , and from other dangers and damages ; take notice withall of the author and giver of them ; answerably let your hearts be so affected therewith , that you may be provoked to give the glory to whom it is due . You have the profit and benefit of deliverances : shall not he that giveth them , have the praise and glory of them ? As Iehovah was in the title of the memoriall here made by Moses , so let the Lord be in your mind , and in your tongue , so oft as you have occasion to think or speak of the deliverances which God giveth you : that as he here saith , The Lord my banner , so you may say , The Lord my rocke , and Psal 18. 2. my fortresse , and my deliverer , &c.

§. 78. Of the mind and method of the sixteenth Verse . EXOD. XVII . XVI . For he said , Because the Lord hath sworne that the Lord will have warre with Amalek from generation to generation .

THis verse may be taken as a reason of that which went before , as the causall particle , FOR , prefixed before it by our English and sundry other Translators , sheweth . The reason is taken from Gods implacable wrath against Amalek . Because God was inalterably resolved utterly to destroy Amalek , therefore was there a memoriall of this first beginning to subdue them : that by this memoriall succeeding ages might be encouraged to war against Amalek , as occasion should be offered , in assurance of victory . The Hebrew hath an ordinary copulative particle a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 AND , and he said ; But that copulative is oft used for a causall conjunction . Besides , there is a proper causall conjunction in the beginning of the next clause , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 BECAVSE . This must needs have reference to that which goeth before ; as if he had said , A memoriall of this victory is made , because the Lord is resolved to destroy Amalek .

The phrase whereby Gods resolution is expressed , word for word is this , The hand upon the throne of the Lord . Or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Manus super solium Domini . Or , Manum super solium Dominus . The Lords hand upon the throne . This is a forme , or a rite of swearing . As among us , for ordinary persons to lay their hand upon a booke : for noble men , to lay their hand upon their breast ; for a King , to lay his hand upon his Throne . Sometimes the lifting up of the hand implieth an oath , as where Abraham saith , I have lift up my hand to the Lord . Gen. 14. 22. Thus the Lord expresseth his oath , e e Deut. 32. 40. I have lift up my hand to heaven : and here , as spoken of a King it is said , The Lords hand upon the throne . The word translated f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 VPON , doth oft signifie AGAINST ( as where it is said , g g Psal. 2. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They tooke counsell together against the Lord , and against his annointed ) Hereupon h h Quia manus Hamaleki fuit contra sol●um Iah , bellum Iehovae in Hamalekum , &c. Iun. some apply this phrase to Amalek , as if the name Amalek being supplied , it were thus read , Because the hand of Amalek is against the throne of the Lord , the Lord will have warre with Amalek , &c. Thus they make the former part of this verse a reason of the latter . This is a good congruous sense , and true in the substance of it : but not altogether so agreeable to the Hebrew words as the other , of Gods oath .

Ob. The name of the Lord is twice expressed thus , The Lord hath sworne that the Lord , &c.

Answ. That is an Hebrew phrase oft used , and that to set forth the distinction of persons : as where it is said , The Si quis illud , Pluit Dominus à Domino , non de Patre & Filio accipit sed cundem à scipso depluisse dicit . anathema sit . Socrat. Hist. Eccles l. 2. c. 3. Lord rained from the Lord , ( Gen. 19. 24 ) that is , God the Sonne rained from God the Father . The primitive Church was so confident in this exposition of that text , as they pronounced anathema against such as tooke it otherwise . Among other anathemaes annexed to the Nicene Creed , this is one ; If any doth not take this , THE LORD rained FROM THE LORD , of the Father and the Sonne , but saith that the same rained from himselfe , let him be anathema .

The matter or thing sworne is thus expressed , k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 War shall be to the Lordwith Amalek . The sense whereof is well given in this English phrase , The Lord shall have warre with Amalek . The Lord is said to do that which by his appointment and direction his people did . The warre here mentioned was an effect of an irreconciliable enmity , and a meanes of that which was before mentioned , an utter putting out of the Vers 14. remembrance of Amalek : which , because it was not at once done , but by degrees , time after time , he addeth this phrase , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from generation to generation , even till they should be utterly destroyed .

In Summe , this verse setteth out Gods irreconciliable enmity against malicious enemies of his Church .

Herenote 1. The inference . For said he , because . 2. The Substance .

In the Substance we have , 1. The Persons betwixt whom the enmity is The Lord . Amalek . 2. The Manner of Expressing Executing that enmity .

It is expressed by a forme of oath , The Lord hath sworne .

In the execution thereof is set downe 1. The instrumentall means thereof , warre . 2. The continuance therein , from generation to generation .

The particulars afford six usefull instructions .

I. What God reveales to be inviolably determined must by man be heedfully remembred . Because God had sworne to extirpate 1. The Inference . Amalek , Moses makes a memoriall thereof . II. Mans wickednesse forceth God to sweare vengeance . 2. The manner of expressing Gods enmity . For , so much doth this metaphor of Gods laying his hand upon his Throne import . III. God undertakes his Churches quarrell . For it is said , The LORD will have warre . 3 One of the parties betwixt whom the enmity is . IIII. They are malicious and implacable enemies against whom Gods wrath is implacable . Such were they , who are comprised under this word Amalek . 4. The other party . V. Warre is a means of utter ruine . For , to put out the remembrance of Amalek , warre is here threatned . 5. The means of executing vengeance . VI. Divine vengeance may continue age after age . For , here warre is threatned to continue from generation to generation . 6. The continuance .

§. 79. Of remembring Gods unalterable resolution .

I. * * See §. 76. WHat God reveales to be inviolably determined must by man be heedfully remembred . The Lord having caused his servant Iohn to reveale things which a a Rev. 1. 1 , 3. must in future times come to passe , to shew that men ought to be carefull in remembring them , he pronounceth him blessed that readeth and heareth that prophesie .

The Lord that determineth all things to fall out according to the counsell of his owne will , determineth also means for accomplishing the same . Now , by a heedfull remembrance of the things determined being by God revealed , as in time we observe meanes for executing that which we know to be determined , we may be instruments in accomplishing the good pleasure of the Lord : which we can not so well do , if the thing it selfe be out of mind and memory . For this very end were there memorials of this purpose of God against Amalek , that by remembrance of that purpose , as occasions in time to come were offered , they might do what in them lay to root out Amalek .

It behooveth us on this ground well to observe what parts of Gods irreversible counsell are now under the Gospell revealed : and to keepe them well in memory . To instance this in some particulars , these following are as inviolably set downe , as this of Amalek .

1. b b 2 Thess. 2. 8. The destruction of that great adversary of the Christian Church , Antichrist , whom the Lord shall consume . And c c Rev. 17. 26 , 27 there are certaine Kings into whose heart God hath put to fulfill his will , which is , to hate the whore , to make her desolate and naked , and to eat her flesh , and to burne her with fire .

2. The calling of the Iewes . For , beside the many prophesies of those ancient Prophets that were before Christ , d d Rom. 11. 25. 26 Saint Paul expresly revealeth the determined counsell of God concerning this point , whereof he would not have Christians to be ignorant .

3. A bringing in of e e Rom. 11. 25. A fulnesse of the Gentiles : at which time the many differences which are now betwixt Christian Churches , shal be taken away : and a farre better union betwixt nations even in matters of religion established .

Among other meanes of remembring these , whereof f f §. 66. before , we ought oft to call upon God for the accomplishment of them , and that because they are absolutely promised .

§. 80. Of Gods swearing vengeance .

II. * * See §. 76. MAns wickednesse forceth God to sweare vengeance . Hereunto a a Psal. 95. 11. Num. 14. 21 , &c the Israelites in the wildernesse provoked God : and b b 1 Sam. 3. 14. the house of Elie : and c c Ier. 22. 24. Ieconiah : and d d Ezek. 17. 16. Zedekiah : and e e Am. 6. 8. the ten Tribes that revolted from the house of David : and f f Ezek. 5. 11. the children of Iudah while they lived in their land , and g g Ier. 44. 26. after they were gone into Egypt : and h h — 46.18 . the Egyptians : and i i Zeph. 2. 9. the Moabites and Ammonites : and k k Isa. 14. 24. the Assyrians and Babylonians : and sundry Non ideò Deus jurat , quod fide credentis indigeat , &c. Deus cum loquitur fidelis est : cujus sermo sacramentum est . Non enim propter sacramentum fidelis omnipotens Deus : sed propter Deum etiam fidele sacramentum est . Amb. de Cain & Abel . l. 1. c. 10. Quia illud verius solemus credere quod jurejurando firmatur , ne nostra claudicet fides , jurare describitur Deus , Amb. loc. citat . other as well as these Amalakites mentioned in this text .

What may be the reason that the Lord should sweare ? Is it not enough for him to threaten ? Surely in regard of himselfe , and his owne divine properties it is enough . God doth not sweare , because he needs credit . Every word of God is true and faithfull : and it is as an oth . For , God is not faithfull by reason of his oth , but by reason of God , his oth is true and stable . For , he is able to make good every word that cometh out of his mouth ; al in heaven and earth cannot hinder the execution therof : and in this kind when by his word his truth is engaged , he wil without failing do what he is able to do . The reason therefore of Gods oath resteth on man , who is prone to make sleight account of Gods word , who hath a stiffe necke , an hard heart , an obstinate spirit . Wherefore to terrifie him the more , the Lord by oath bindeth himself to take vengeance . As on the contrary , Because we are wont to believe more stedfastly that which is confirmed by an oath , that our faith should not waver , God is said to sweare . So as the Lord in tender respect to the weaknesse of his children , who by reason of the flesh in them , are prone to make question of Gods promises , doth bind them with his oath , ( as he did to l l Isa 54. 9. Noah , to m m Gen. 22 16. Abraham , to the n n Exo 13. 5. other Patriarchs , to o o Psal 89. 3. David , and to other Saints ) so by reason of the wickeds incredulous disposition , God binds his threatnings with his oath .

1. This gives evidence of the corruption of nature , which Mans slownes to beleeve . is so possessed with infidelity , as more then ordinary means must be used to worke our hearts to give credit to that which ought upon the least intimation to be with all reverence Sihominibus affirmantibus se vera dicere , etiamsi non addant sermoni juramentum , credere solemus , quis adeò furiosus esse potest , ut non credat Conditori omnium rerum , praesertim iuramento interposito . Theodor Dialog. 1. believed . God is the Lord God of truth , ( Psal. 31. 5. ) He can not lie , ( Tit. 1. 2. ) It is impossible that he should , Heb. 6. 18 His bare word is more then all other arguments or inducements whatsoever can be used to worke faith . Yet is it by corrupt man little regarded . If we use to believe men , when they avouch that they tell truth , who can be so mad , as not to believe the Maker of all things ? especially when he interposeth his oath ? O the infidelity of mans heart to God ward ! Must God be put to his oath , and forced to sweare ? What matter of humiliation doth this minister unto us ?

2. Much terrour must this needs minister to such as Gods oath for vengeance , terrour . provoke God thus to ratifie vengeance against them . There can bee no hope for such to escape . For , by an oath he that sweares binds himselfe to that which Quibus juravi in jrâ meâ . Magnus terror . Aug. Enar. in Psal. 94. he sweares to doe . The bonds of an oath are such as these .

1. A calling of one to witnesse for that which is spoken . Instance this forme of oath used by the Apostle , s s 2 Cor. 1. 23. I call God Bonds of an oath . for a record upon my soule .

2. An appointing of one to be a Iudge of what is said , which this phrase , t t Gal. 1. 20. before God I lie not , importeth .

3. A making of one to be an avenger , if that which is sworne be not so . So did she that thus swore , u u Ruth . 1. 17. The Lord do so to me , and more also , if ought but death part thee and me .

4. A pawning of somthing for the truth of that which is sworne . Hee pawned the life of his Soveraigne , who thus swore , x x Gen. 42. 15. By the life of Pharaoh ye shall not goe hence , &c.

5. An imprecating of some evill to ones selfe , if it be not as he sweares : as y y Num. 5. 20. that forme of oath which by the law is prescribed to a woman suspected of uncleanenesse .

By all these bonds doth God in his oath binde himselfe . For , ᶻ Having no greater to sweare by , makes himselfe witnesse , judge , and avenger of what he sweareth . a a Heb. 6. 13. He swore by himselfe . The things also which he pawnes are most precious to him , as , his b b Ier. 51. 14. Soule , his c c — 44. 26. Name , his d d Am 8. 7. Excellency , his e e Psal. 8. 35. Holinesse , his f f Isa. 62. 8. Right Hand , and Strong Arme , and here his g g Exo 17. 16. Throne . Yea , he doth also by way of h h Psal 95. 11. Imprecation bind himselfe , but so as the thing imprecated is never exprest .

By the way note , that in all the formes of Gods oath he hath relation onely to himselfe : whereby is evicted that Iurat per semetipsum , ut vel juranti Deo , credas alium Deum omnino non esse Tertul advers. Marcion . lib. 2. there is none above him , none equall to him : no God but he .

Can any now imagine that that whereunto God so binds himself shall not be performed ? Or that any can free themselves from his wrath , when he is provoked to sweare vengeance . O ye that thus far provoke the great Lord of heaven and earth , tremble and quake at his oath . Shall such a Lyon roare , and the beasts not tremble ? The Kings wrath Loqui Dominum magnum est . Quanto magis jurare Deum ? Iurantem hominem debes timere , ne propter ju rationem faciat quod contra voluntatem ejus est , quanto magis Deum qui nihil temerè iurare po left ? Aug. Enar. in Psal. 94. ( even a mortall Kings ) is as the roaring of a Lyon , Pro. 19. 12. as messengers of death , Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule , 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 sweare in wrath that he wil be avenged on them ? It is a great matter for the Lord to threaten vengeance : how much more to sweare it ? We have cause to feare when a man sweareth , least by reason of his oath he do what he would not . How much more ought we to feare when God sweareth , who sweareth nothing rashly ?

3. It wil be our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge , that we may the more carefully avoid them . They are such as follow . 1. Infidelity , especially when God hath plainely revealed his purpose , and made many promises , and by his oath confirmed the same , Deut. 1. 34. 2. Distrustfulnesse , and doubting of good successe in that which God giveth in expresse charge , Deut. 4. 21. 3. Idolatry , whereby the true God is forsaken by those to whom he hath made knowne himselfe : and false gods set in his roome , Ier. 44. 26. 4. Profanation of holy things : which manifesteth a disrespect of God himselfe , 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 Gods word . For , what is that but a contempt of God himselfe ? Ier. 22. 23 , 24. 7. Perjury : which is a kind of daring God to take vengeance , Ezek. 17. 16. 8. Light esteeme of Gods favours : and continuall murmuring at his providence , Psal. 95. 11. 9. Indolency , and want of compassion at the miseries of Gods people , Am. 6. 8. 10. Insultations over the Church of Christ in her calamities , and when enemies prevaile against her , Zeph. 2. 9. 11. Oppression of the poore , Am. 4. 1 , 2. & 8. 7. 12. Vnsatiable cruelty against such as fall into their clutches , Isa. 14. 24.

§. 81. Of Gods undertaking his Churches quarrels .

III. * * See §. 76. GOD undertakes his Churches quarrels . What else doth that import which a a Ios , 5 13 , 14. Iehovah appearing to Ioshua in the shape of a man with a sword drawne in his hand , said , As a captaine of the host of the Lord am I now come ? In this respect is the Lord stilled b b Exo. 15. 3. a man of warre : and the warres of Gods Church are stiled c c 1 Sam. 18. 17. warres of God . As one evidence herof , God hath oft visibly shewed himselfe by extraordinary meanes to fight for his : as d d Exo. 14 24 , &c. in the Red Sea against Pharaoh : e e Ios 6. 20. by causing the walls of Iericho to fall downe without warlike instrument : f f — 10. 11. by casting downe great stones from heaven upon enemies : g g Iudg 3. 31. by enabling a man to kill 600 with an oxe goade : h h — 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea : i i — 15. 8. by the extraordinary strength which he gave to Sampson : k k 1 Sam. 7. 10. by scattering enemies with a great thunder : l l — 14. 13 , &c. by putting an army to flight at the sight of two men : m m 2 Sam. 5. 24. 1 Sam. 14 , 15. 2 King . 7. 6. by affrighting enemies when none appeare against them : n n Iudg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another : o o 2 King . 19. 35 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture , as ascribe the waging of warre , discomfiting of enemies , and victories to the Lord : such as these , p p Exo. 14 25 : The Lord fighteth . q q Ios. 10. 10. The Lord discomfited them , and slew them . r r Iudg 7 , 22. The Lord set every mans sword upon his neighbour . s s 1 Sam. 14 15. The earth was stricken with feare by God . t 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 .

Feare not therefore O Church and People of God . u u 2 Chro. 20. 20 Believe in the Lord your God , so shall ye be established . x x Rom. 8. 31. If God be for us who can be against us ? Well may we on this ground say , y y 2 King 6. 16. They that be with us are moe then they that be with them .

And know O ye enemies that you have more then flesh and bloud to fight against you : even the Lord of hosts in whose power your breath is . z z Act. 9. 5. It is hard to kicke against the pricks .

§. 82. Of mans implacablenesse making God implacable .

IIII. * * See §. 76. THey are malicious and implacable enemies against whom Gods wrath is implacable . How malicious and implacable enemies the Amalekites were , against whom the Lord sweareth , hath beene shewed a a §. 2. before . Little ( if at all ) better minded were the b b Ier. 46. 18 , 19. Egyptians , c c Zeph. 2. 9. Moabites , Ammonites , d d Isa. 14. 24 , 25. Assyrians , Babylonians , and other enemies against whom God with like resolution did sweare vengeance . These phrases , e e 1. Sam. 2. 30. They that despise me shal be despised . f f Lev. 26. 23. If ye walke contrary to me , I will walke contrary to you , saith the Lord g g Isal. 18. 26. With the froward thou wilt shew thy selfe froward . These and such like phrases shew , that it is mens implacablenesse which maketh God implacable .

When men are dealt withall according to their owne dealings , God is justified , and men are brought to sight of their folly : whereby if repentance be not wrought in them , their blacke mouthes wil be stopped , and kept from barking against Gods severity .

1. They that desire to understand Gods mind against them , let them take notice of their owne mind against God and his Church .

2. They that desire that God should cease smiting before they are consumed , let them cease to provoke Gods wrath . Fire will burne so long as fuell is put to it .

§. 83. Of warres desolations .

V. * * See §. 76. WArre is a meanes of utter ruine . When God would have the Canaanites and other nations whose land he had given to Israel , to be rooted out , he stirres up a a Ios. 12. 6 , 7. Moses , Ioshua , and the Israelites under them to make warre against them . By warre was b b 2 King . 17. 6. Samaria , and c c — 25. 9. Ierusalem ruined . So was the spacious and populous city of Troy . It was made as an open field . The foure great Monarchs Iamseges est ubi Troia fuit . Ovid. in Epist. Penel. ad Vliss . of the world that made many places in the world desolate , did what they did in that kind by warre . Experience of all ages gives too evident proofe of the truth hereof .

Warres ordered by God are the instruments of his wrath and justice against impenitent people : in justice therefore they cause utter ruine in such causes . As for men that delight in warre , they are commonly cruell and mercilesse . No marvell then though they , where they can , utterly destroy all before them .

Should men now delight in warre ? True it is that lawfull it is , and necessary , as hath beene proved * * §. 13. before . But , it is mans iniquity that makes it a lawfull remedy , and necessary . It is directly contrary to comfortable and profitable peace , and in that respect stiled d d Isa. 45. 7. evill .

O take heed of provoking the Lord of hostes , least to other lighter judgements he adde this the heaviest externall judgement , and so bring us to utter ruine . e e 2 〈…〉 14. Let me not fall into the hand of men . By men are warres waged . Whence it comes to passe that the evils there of are many and great .

§. 84. Of the continuance of Gods vengeance .

VI. * * Sec §. 76. DIvine vengeance may continue age after age . The extent of that vengeance which is denounced in the law giveth evidence hereof : for it saith , that , a a Exo. 20. 5. — 347. Num. 14. 18. The Lord visiteth the sins of the fathers upon the children unto the third and fourth generation . This in particular is threatned against b b Isa. 13. 20. Ier. 50 39. Babel , that executed much cruelty upon the people of God . By a propheticall spirit the c c Psal. 109. 13. Psalmist imprecateth as much against the enemies of Christ .

1. d d Rom. 2. 4. 2 Pet. 3. 9. Gods patience and long suffering is one cause hereof . For , he doth not utterly destroy and cut off all at once that give him cause so to do , to try , if by forbearing the extremity of vengeance , they or their posterity may be brought to repentance . Read Ier. 26. 18 , 19 , &c.

2. Gods jealousie , and fiery indignation is also a cause of the continuance of vengeance . For , his wrath is such a lasting fire , as if it be once kindled , it cannot easily be put out . The Law before the fore-named denunciation premiseth this cause , * * Exo. 20. 5. The Lord is a jealous God .

3. Mens persisting in their impiety , they and their posterity is another cause hereof , and that the more immediate and meritorious cause : which e e Ier. 44. 21 , 22. the Prophet expresly upbraideth to the rebellious generation of the rebellious Iewes . The law mentioneth this cause in this clause , f f Exo. 20. 5. Of them that hate me .

Here have we a ready answer to such as take boldnesse to Eccl. 8. 11. themselves , because they behold not the whole wrath of God powred out at once . But here they may learne that God can have warre with his enemies generation after generation : now slaying some , then others , and at length all . It was above 400 yeares before all Amalek was utterly destroyed : yet here by Ioshua were many slaine . After this , more by g g Iudg. 6. 33. Gideon , yea h h — 10. 17. more also by other Iudges . By Saul they were i i 1 Sam. 14. 48. once , and k k — 15. 7. againe smitten : and finally , by l l — 30. 17. David they were utterly vanquished . And whereas , many generations after this , m m Est. 3. 1. Haman the Agagite , who was of this stocke , got some head , the Lord had warre with him , and destroyed n n — 7. 10. him , and o o — 9. 10. his posterity .

Let children of wicked parents , and succeeding generations of impious predecessors take heed how they tread in the wicked foot-steps of such as have gone before them : especially where there are ensignes displaid of Gods battels against them . For , in such cases he useth to have warre from generation to generation . Be not as your wicked fore-fathers were . But cease yet to sin against God , that he may cease to warre against you . We have worthy presidents hereof in p p 2 Chro. 29. 6 , &c. Hezekiah , and q q — 34. 20 , &c. Iosiah . Hitherto of such particular observations as arise from the words of this historie . Now further , in that , Warre is here noted to be the means of Gods executing his fierce wrath on an obstinate people , it is requisite that the evills of warre be distinctly noted , and , for aggravation thereof the benefits of peace .

§. 85. Of the evils of warre .

1. FOr warre multitudes of men are gathered : and those for the most part lusty , stout , and strong men . In such multitudes it is scarce possible to have none but such as feare God . Many , many armies there have beene in all ages , wherein not one , that truly feared God , could be found . Very few armies have beene heard of , whereof the greater Quis finis fructusve secularis huius non dico militiae , sed malitiae Bern. ad Mil. Temp. c. 2. Quis ense accingetur , & non contraria lenitati & iustitiae exercet ? id est dolum , & asperitatem , & iniustitiam : propria scil. negotia praesiorum . Tertul. advers Iud. & advers. Marcion . De militum vio lentia , lege Chrys. Hom. 76. ad Pop. Quovalidior est , eo promptior ut inseriorem opprimal Ambr. Offic l. 1. c. 35. Erat ubique iustitium ob bellorum frequentiam . Hier , in Zac. 8. part have beene men truly religious , and men fearing God : but rather impious , licentious , and violent persons . Where multitudes of such are assembled together , what mischiefes may not be feared ?

2. For warre men use to be furnished with all kind of deadly weapons , and mortall munition , whereby souldiers are the more emboldened to all manner of outrages : much cruelty is thereby occasioned . Hence it comes to passe that men assembled in armies account all that they can come by , be it by hooke or crooke , right or wrong , to be as their owne . So as the places thorow which they passe , and where they make any stay , suffer much prejudice by them . Instance the Danites that robbed Michah , ( Iudg. 18. 16. 17 , 25. ) This undoubtedly was the cause that moved Iohn the Baptist to warne the souldiers that came to be instructed by him to take heed of doing violence , Luke 3. 14. For , the more potent men are , the more forward they are to oppresse others . And as for justice , it useth to sleep when war most waketh

3. To maintaine warre , 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 prest out to the war , many never returne home againe : whereby it comes to passe that many women are made widowes ; many children fatherlesse , many old , impotent parents childlesse , and other friends friendlesse , to their utter undoing .

4. In war many are brought into most lamentable distresses , and yet no comfort , no succor afforded unto them . Some in the battell have an arme , a leg , or some other limb cut off , whereby they are disabled to helpe themselves ; and yet though they call and cry for helpe , no man pittieth them : but oft lie trampled upon by men and horses to their greater torture . Among other ends of Flutes , Fifes , Trumpets , Drummes , and such like loud sounding instruments in warre , 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 paines , or helpe of their fellow souldiers being wounded get out of the army , they may notwithstanding feele the smart of their wound , and find the losse of their limbs or senses to their dying day .

5. By warre many are taken captives , whom malicious and mortall 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 ript up the women with child of Gilead , Am. 1. 13. and the Moabites , who burnt 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 meate under his table , Iudg. 1. 7. and the Caldees , who slew the sonnes of Zedekiah before his eyes , and then put out the eyes of the said King , and bound him with setters of brasse , &c. 2 King . 25. 7. and the Philistines , who tooke Sampson , and put out his eyes , and bound him with fetters of brasse , and made him grind in their prison house , Iudg. 16. 21. Others taken by enemies , though they be not so tortured , yet may be made perpetuall slaves .

6. By warre strangers and enemies invade others countries and kingdomes , enter into them , thrust out the true Lords therof , take away lands and inheritances , with all their goods and cattell from the true owners : abrogate good lawes : make cruell edicts ; deprive people of their priviledges and immunities : make noble men meane ; rich men poore : free men slaves : deflowre mens wives , ravish their virgins , rip up their women with child , trample on old folkes , tosse little children on pikes , cause weeping , wailing , and bowling by reason of their savage cruelty in every place . Good cause therfore 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 warre more bloud useth to be shed then any other Cerne cruento borrore castrorum bella ubique divisa . Madet orbis mutuo sanguine , &c. Cypr. Epist. lib. 2. Epist. 2. ad Donat. way . Heapes upon heapes are thereby made of dead corps . We read of 70000 destroyed by a plague thorowout all Israel within the space of three dayes , 2 Sam. 24. 15. But by the sword there were slaine in one battell ( which may well be supposed to be in one day ) 500000 : and of whom ? of children , of old , poore , 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 downe , 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 oxe and sheepe , and asse with the edge of the sword , Ios. 6. 21. & 10. 28 , 30 , 32 , 33 , 35 , 37 , 39 , 40. When God would utterly destroy a stocke and all appertaining thereto , the sword hath beene used as his instrument to effect that judgement . Instance the case of Ieroboam 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 warre most unnaturall 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 sonne : and other neare kinsfolke , and deare friends . Whence it comes to passe that a brother kils a brother , a father a sonne , a sonne a father , a kinsman a kinsman , a friend a friend : By warre the eleven Tribes had almost utterly destroyed the Tribe of Benjamin , which made them weep sore , Iudg. 21. 2 It cannot be otherwise thought but that in the bloudy warres betwixt the house of Saul and the house of David , and betwixt Iudah and Israel , many a kinsman slew one another . This when it is knowne , pierceth so deeply into the soule , 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 owne eyes in revenge of himselfe . The two sonnes of Oedipus , namely Eteocles and Polynices , waging warre one against another , slew each the other . Telegonus also killed his owne father in a tumult . These wofull accidents do most usually happen in civill warres .

9. By warre not onely living persons are slaine , so as townes , cities , and nations have been dispeopled , but corne fields burnt , fruit trees cut downe , barnes , garners , and other like places filled with all kind of graine , and other provision for man and beast , destroyed and consumed : towers and wals beaten downe : houses of men , and houses of God , even sacred temples set on fire , and burnt downe 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 townes , and kingdomes have by warre beene made heaps of rubbish , and desolate wildernesses , full of bryers and thornes , and habitations for wild beasts , dragons , owles , and other dolefull creatures . For proofe read Isa. 7. 20 , ●4 . & 13. 20 , &c. & 17. 1 , 2. & 34. 9 , &c. Ier. 50. 39 40. Zeph. 2. 13 , 14. Iudg. 9. 45. Thus the sword is not onely 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. Hom 35. in Gen. 14. flood which runneth with a strong streame , and overfloweth , carieth away and destroyeth all , so barbarous souldiers invade and destroy all .

10. By warre the juster cause , and better part is oft overthrowne , and put to the worst . Herein ( if in any other thing ) is the proverbe verified , Might over commeth right . For , it falleth out in warre where multitudes are gathered on the one side , and on the other , as it doth in single combates , 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 , &c. Lam. 4. 20. Psal. 44. 9 , &c. & 74. 4 , &c. & 79. 1 , &c.

§. 86. Of the better part put to the worst in warre .

Quest. HAth not God the ordering of battels ? 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 alwayes the better successe and victory ?

Answ. Most true it is that the issue of warre is disposed by the Lord : and that it is nothing with him to helpe , whether See §. 77. 2 Chro. 14. 11. with many , or with them that have no power . Yet can we not thence in ferre that the better side shall alway have the victory . For ,

1. How unsearchable are his judgements , and his wayes 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 enemies hands : and so giveth them occasion to search out that which lyeth hid , Iosh. 7. 13.

3. Though the persons which wage warre , and the cause for which it is waged , be righteous , yet their manner of waging may be such as God be justly provoked therby to give them over to their enemies , as he did the Israelites when they went about to revenge the villany of the men of Gibeah , Iudg. 20. 21. Saints may be too confident in their owne might and wit . They may be zealous in punishing others sinnes , and yet harbour secret sinnes among themselves . They may enter battell without seeking the Lord aright . For these and other like reasons may the Lord suffer them to faile in their attempts .

4. The unrighteous oft prevaile against the righteous , that thereby they may be Gods rod to punish his children . But what priviledge is this to the unrighteous ? what damage is it to the righteous ? The rod , when Gods worke is done , shal be 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 Gods almighty and extraordinary power . But ordinarily successe 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 warre notwithstanding the evils thereof .

Quest. HOw can such evils of warre stand with the lawfulnesse and usefulnesse of warre a a §. 13 , 14 , &c. before noted ?

Answ. 1. The lawfulnesse of warre ariseth from the b b §. 17. Ex animo hominum vitioso bellum erumpit . Chrys. in Mat. 10. Hom. 36. necessity thereof : and the necessity of warre from the iniquity of men . Because ambitious and injurious men cannot otherwise be restrained then by warre , or because there is no other way to punish such malefactors , it is lawfull and needfull after such a manner to draw out and use the sword of the Lord against them .

2. The c c §. 17. usefulnesse of warre 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 inhumane humour . Many evils arise from the supreme authority of a Monarch , when he turnes it into a tyranny : yet is such a supreme authority most warrantable and profitable .

§. 88. Of warre the sorest judgement .

The evils of warre being such as have beene * * §. 84. shewed , we may well inferre these conclusions following .

I. WArre is the heaviest of Gods judgements . There are three publique judgement called a a Ezek. 5. 16. evill arrowes . Arrowes , because they are sharpe and deadly ; piercing to the very heart of a man . Evill , by reason of their effects , the evils and mischiefs which they worke . In this respect saith the Lord , b b Deut. 32. 23. I will heape mischiefs upon them , I will spend mine arrowes upon them . Gods arrowes are called instruments of death , Psal. 7. 13. The three most fearefull judgements , which are most usually called Gods arrowes , 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 himselfe might chuse . Thereupon he supplicated against the sword , in these words , Let me not fall into the hands of man . Hereby he 2 Sam. 241 14. shewed that he accounted the sword the most terrible judgement : and withall intimateth the reason thereof : because it is put into mans hands ; so as Plague and Famine is more immediately ordered by God , then Warre . Men are made the instruments thereof . And their anger is fierce , and their wrath cruell . 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 flocke of sheepe . For ( as it is in the proverbe ) Man is a wolfe to man : as cruell one to another , as a wolfe to sheepe : one undermining , one devouring another , as they can get any advantage one against another .

Besides , warre more usually causeth both plague and famine , then either of them causeth warre . If a plague rage a citie or country , enemies wil be afraid to send an army thither , least they be all infected and destroyed with the plague . So if famine thorow scarcity of food destroy the inhabitants of a land , enemies will forbeare 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 least they and their cattell be all starved . Thus these two judgements may be some meanes to avert warre . But warre ordinarily causeth plague and famine . These Lev. 26. 25 , 26. Ier. 14. 12. Ezek. 6. 11. three , Sword , Pestilence , Famine , are very oft joyned 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 cleane shiftings , from unwholsome food , from infected aire , and other like causes which are ordinarily occasioned by warre : especially , when people are by enemies blocked up , and have not liberty to goe abroad , and to provide for themselves .

In Ierusalem , when it was besieged by the Babylonians Ier. 21. 6 , 7. there was a great pestilence , and much famine : but much greater * * Ioseph . de Bello Iud. l. 6. c. 11. when it was besieged by the Romanes . The first great plague that was in Queene Elizabeths daies was brought into England by the souldiers that came from Stow in his generall Chron. of Engl. an . 4. Eliz. New haven that was somwhile besieged , and after taken by the enemy .

Of famine caused by warre , see Dearths Death , on 2 Sam. 21. 1. §. 22. 24.

If warre be an usuall 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 warre .

II. NO true Christian can , or may delight in warre . He may b b §. 17 , 18. on just cause wage warre : 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 c Lam 3. 33. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex corde suo . from his heart , willingly . Iudgement is d d Isa. 38. 21 his strange worke , his strange act . So ought warre to be unto Christians . A true Christians heart is possessed with true charity . But charity delighteth not in spoiles , in wounds , in paines , and tortures , in bloud of men , nor in any other evils that warre ordinarily causeth . They are therefore destitute of true Christian charity , and in that respect , no true Christians that simply desire warre , that without just and urgent cause raise warre , that with delight enbroile themselves therein . They are worse then 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 bloud , the Lord brought heavy judgements upon them : as on Ashur , Isa. 10. 5 , &c. on Babylon , Isa. 14. 4 , &c. Ier. 50. 23 , 24. Hab. 2. 7 , 8. on Mount Seir , Ezek. 35. 5 , 6. Yea also upon the house of Iehu , who destroyed the stocke of Ahab , Hos. 1. 4.

§. 90. Of Christians backwardnesse to warre .

III. CHristians ought to be very backward to warre . The evils thereof are ordinarily so many , as they should make a Christian trie all other faire meanes for retaining or recovering his owne , and for preventing or redressing wrongs , then by warre to seeke the accomplishing of his desire . Christians should be affected to warre as the Apostle would have them to law , 1 Cor. 6. 1 , &c. They ought not to use it but in the last place , after all other good meanes have beene used , as a desperate remedy , when no other remedy will serve the turne . Vrgent necessity should force Christians to warre . The evill effects of warre cannot but be very grievous to a true Christian soule . How then may he be forward to that which causeth such evill effects ? See the caution even for just warres , before given in the latter end of §. 18.

§. 91. Of circumspection in waging warre .

IIII. GReat circumspection must be used in waging war . Many evils ordinarily arising from warre , if men be not watchfull over themselves , pride , wrath , revenge , cruelty , and many other corruptions , whereunto our nature is much prone , will soone 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 a Act. 13. 22. yea a man after Gods owne heart , b b 1 Sam. 25. 22. being accompanied with an army of valiant men , upon a discurtesie offered unto him by a churle , was so incensed with rage , and enflamed 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 soone provoked to so great an evill , what will not warre provoke others unto , especially if they be confident in their power , and get any advantages against their enemies . Wherfore , 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 al malice , envy , wrath , revenge , desire of bloud , cruelty , & other inhumane passions : and continually walk before him , carying 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 successe of them may give them just cause to praise God . Thus may we avoid the ordinary evils of warre .

§. 92. Of warre kept out of a land .

V. IT is a blessing to have warre kept out of a land . Warre being a cause of many evils , to have war kept out , is to be freed from those many evils . This is that case , wherof the Psalmist thus saith , a a Psal 144. 15. Happy is that people that is in such a case . This was the happinesse of Salomons raigne ; for , b b 1 Chro. 22 9 God gave him rest from all his enemies round about . As a blessing on Iehosaphat and his kingdome , it is recorded , that , c c 2 Chro. 17. 10 The feare of the Lord fell upon all the kingdome of the lands that were round about Iudah , so that they made no warre against Iehosaphat .

Thrice happy is England in this respect , that under the blessed government of Queene Elizabeth , King Iames , and our now ( and long may be be our now ) royall Soveraigne , King Charles , hath beene preserved from warre , the cause of many evills , and from the many evills of warre . It cannot be denied , but that in blessed Queene Elizabeths daies , there was much warre : and that many attempts were made by enemies abroad , and traitors at home to disturbe our Peace , extirpate our Religion , and ruinate our State : but they all turned to the increase of our happinesse , in that we are delivered from them all , and so preserved from the evils of open hostility , and privy conspiracy , as those attempts proved thorow the divine providence more glorious , and many wayes beneficiall to Soveraigne and Subjects , to Church and Common-wealth , then ignominious , or any way prejudiciall .

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 Queenes raigne .

§. 93. Of Englands Deliverances , since Queene Elizabeth began her Raigne .

1. GOD preserved Queene Elizabeth from death in the time of her sister Queene Mary . For , being charged with conspiracy in the case of Sr. Thomas Wyats rising , but most unjustly , was sent as a prisoner to the Tower An. Dom. 1553. 1. Mar. of London . Her death was in those dayes many wayes plotted , but by the divine Providence all those plots were disappointed .

2. When by the death of Queene Mary the Crowne and Kingdome by just and unquestionable title descended on her , the whole Land professed a religion contrary to the Religion 17. Nov. 1558. which she professed , and the Peeres 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 , then Arch-Bishop of Yorke , and Lord Chancellour of England , so as she was forth with openly proclaimed Queen of England , and answerably with as great joy and rejoycing as ever Prince was , received by her Subjects .

3. Being crowned , she found a potent Prince , namely , Henry the second then the French King , to endeavour to set An Dom. 1559. Reg. 2. up another title of Mary then Queene of Scots , who was maried to Francis his sonne . 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 Queene . Answerably they quartered the Armes of England with the Armes of Scotland . To settle the said Mary in the roome of Queene Elizabeth , an army was sent out of France into Scotland , to joyne with the Scots , and to invade England : and the Pope was dealt withall to declare Elizabeth to be an heretique and illegitimate , and Mary to be the true Queene of England . But by the Divine Providence all this vanished as smoke into the aire . For , the Scots refused to joyne with the French against England . Yea , they desired and obtained aid of Queene Elizabeth to thrust the French out of Scotland .

4. Philip King of Spaine earnestly desired mariage with An. Dom. 1559 Reg. 2. Queene Elizabeth , notwithstanding his late mariage with Queene Mary sister to Queene Elizabeth . Now because Gods Word expresly forbiddeth one man to mary 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 mariage betwixt Queene Elizabeth , and Charles , son of Ferdinand then Emperour , and uncle to the said Philip. All was to bring the Kingdome of England to his owne linage and family . But neither could this attempt take effect . Whereupon Philip King of Spaine became an utter enemy to that royall Queene , which enmity ( thorow the divine providence ) turned to Queene Elizabeths glory .

5. Arthur Poole of the race of George Duke of Clarence , An. Dom. 1562 Reg. 4. of the house of Yorke , with sundry of his kindred and alliance conspired to set againe on foot the title of Mary Queene 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 fore-mentioned emulation , yea , and enmity betwixt King Philip of Spaine , and Queene Elizabeth , one Pope after another was much solicited by Spanish and other Papists to excommunicate that pious Prince , upon pretence of heresie . 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 forme 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 farre wrought upon , as in the most solemne manner that he could , excommunicated , and anathematized blessed Queene Elizabeth , and caused a briefe thereof with his leaden bull annexed thereto , to be fastned to the gate of the Bishop of Londons pallace neare Pauls Church , by one Iohn Felton , who being apprehended , confessed the fact , and received condigne punishment on a gibbet before the said gate . This excommunication caused many troubles on mans part : but withall as many preservations and deliverances on Gods part .

8. The Earles of Northumberland and Westmerland , thorow An. Dom. 1570 Reg. 12. promises of aid from the Pope and Spaniard , raised up a rebellion against Queene and State in the North-parts : but were soone discomfited . The Earle of Northumberland was taken and beheaded . The other Earle fled beyond sea , and ended his daies in a poore and meane estate .

9. Iohn Story Doctor of Law , a spie to the Duke of Alva , An Dom. 1570. Reg. 12. conspired with one Prestol , a man much addicted to magick , and a subject to the King of Spaine , against the life of Queene 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 practiced with sundry English An. Dom. 1571. Reg. 13. men to intercept Queene Elizabeth , and to trouble the Parliament then sitting , that so another Queene might be set up instead of Elizabeth . But there fell out such mutuall mistrust among the Conspirators , as their plots turned to their owne damage .

11. Iohn Duke of Austria , ambitiously affecting the kingdomes of England and Scotland , dealt with the Pope and An. Dom. 1576. Reg 18. King of Spaine for aid against England . For a pretence of title thereto , he sought mariage with the next heire . But in the middest 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 joyne with the Rebells , and to conquer it for Pope Gregories bastard sonne . For this purpose he was made Generall of 8000 Italian souldiers . But by the perswasion of Sebastian King of Portugal he went with his troupes into Mauritania and was there slaine .

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 entred into Ireland , joyned with the Rebels , caused a great insurrection , but to the overthrow of himselfe and all that tooke 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 Queenes subjects from their allegiance , to prepare them to a change , and to take part with forraigne 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 divelish attempts turned to a greater restraint of Papists in England , and a greater security of the Queenes Majesty , and her State .

15. Iohn Somervill was apprehended as he was comming An. Dom. 1583. Reg. 26. in a desperate manner to kill the Queene , being moved thereto ( as he himselfe confessed ) by reading certaine popish bookes written against the Queene by Seminaries . Being condemned , in New gate he strangled himselfe .

16. William Parry Doctor of Law , made promise and An. Dom. 1585 Reg. 27. vow to kill the Queenes Majesty , and for that end obtained of the Pope , an absolution for the fact before it was committed . But God strucke his heart with such terrour , 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. Iohn Ballard a Romish Priest , stirred up the fiery spirits An. Dom. 1586 Reg. 27. of certaine Popish Gentlemen to undertake to kill the Queene , as she should go abroad to take the aire : which though they had vowed to do , yet was their unnaturall treason discovered before they had the opportunity to do it . At their arraignment they were found guilty of high treason against the Queenes person , of stirring civill warres in the Realme , and of practicing to bring in forraigne power . Foureteene 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 forraigne Ambassadour lying in England , perswaded to kill the Queene . But the plot was discovered before it was effected .

19. The inveterate hatred of Philip King of Spaine An. Dom. 1588. Reg. 30. against Queene Elizabeth , and his unsatiable ambition and desire of enjoying England as his owne ; was at length openly manifested by an huge navy , supposed , and thereupon intituled invincible , set to sea against England . But the Lord of sea and land soone disappointed their hopes . The navy was dissipated on the sea , and England secured .

20. Rodericke Lopez a Iew , Physitian in ordinary to her An. Dom. 1593. Reg. 35. Majesty , upon promise of 50000 crownes to be sent him out of Spaine , undertooke to poyson the Queene . 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 Queene : 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 wild-fire , 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 Spaine , was there suborned and directed by Richard Walpoole an English fugitive and a Iesuite to poison the Queene , by laying a strong poison ( which the Iesuite there gave him ) on the pommell of the saddle whereon the Queene should ride : that she laying her hand thereon , might cary the sent thereof to her nose , and thereby receive it into her body : which if she had done , it had beene her death . Never any treason came so neare to the execution as this . For the traitor Squire observed his direction , did the deed , and that , immediately before the Queene rid forth . But the divine providence kept her from touching the pommell with her hand . Yet the treason was discovered , and the traitor received condigne punishment .

24. The Earle of Tyrone , an Irish man , having beene some while in Spaine , 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 Queene and State by this rebellion , then any other way all her dayes . Yet thorow the constant providence of God this rebell also was brought under , and that land secured .

25. There was a plot for removing some of the Queenes An. Dom. 1600 Reg. 42. chief Officers and Counsellors from her : which ( if it had not beene 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 Superiour of the Iesuites in England , Robert Tresmond Iesuite , Robert Catesby , Francis Tresham , An. Dom. 1602 Reg. 44 , 45. and others , in the name of all the Romish Catholiques in England , imploy Thomas Winter into Spaine , to obtaine an army from Spaine to joyne with the forces of Papists in England , to change the government , and religion thereof . There being then hostility betweene Spaine and England , the motion was readily embraced by the Spaniard ; and 100000 crownes promised to helpe forward the businesse . But before any thing could be effected , Queene Elizabeth , full of Queene Elizabeth was borne at Greenwich , 7. Sept. 1533. and died at Richmond , 24. Mar 1602. She began her raigne 17. Nov 1558 and ended her raigne with her life 24. Mar. 1602. yeares , in peace , on her bed , ended her dayes : being 69 yeares , 6 moneths , and 17 dayes old : a greater age then any other King or Queene 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 Iudah . She raigned 44 yeares , 4 moneths , and 7 daies .

Doubtlesse 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 shewing her selfe to be SEMPER EADEM , alwaies 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 yeelded to her and our Protectour .

§. 94. Of Gods Providence to England in King Iames his time .

1. THe day of Queene Elizabeths 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 yeare before two Bulls , to interdict all claime or title to the Crown of England , though never so directly and nearly interessed by discent , to all such as would not by their best endeavours promote the Catholique cause , and by solemne 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 brightnesse , 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 Queene Elizabeth died , Queene Elizabeth died about two in the morning . About eight King Iumes was proclaimed at Court : & about eleven in Cheape-side An Dom. 1603 Reg. 1. was King Iames first at the Court gate , and then at the Crosse in Cheape side , with wonderfull great acclamations , and all manner of manifestations of joy , proclaimed King . An especiall evidence of the divine providence .

2. In the first yeare of his Majesties raigne , before he was solemnly annointed and crowned , Watson and Cleark two Romish Priests , conspired with others , some noble men , some Knights , and some Gentlemen , to surprize King Iames , and Prince Henry , presuming on forraigne 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 thorow the Kings clemency .

3. Garnet and Tresmond Iesuites , with Catesby and Tresham before mentioned , notwithstanding the death of Queene Elizabeth , when they saw that King Iames defended the same faith , continued to solicite the King of Spaine to send an army into England , to joyne with the forces of Papists here , for extirpation of Religion . But the King of Spaine being then in treaty with the King of England about peace , refused to hearken to any such motion . Thereupon they ( together with other unnaturall and traiterous subjects ) plotted the matchlesse , mercilesse , 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. Nov. 1605. Reg. Iacobi 3. eye of the divine providence did shew it selfe watchfull 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 perpetuall remembrance .

4. If we consider the great hazard wherin blessed Charles , ( then Prince , now our royall Soveraigne ) was in going to Spaine , and returning from Spaine , on land and sea ; and withall if we well weigh the admirable and unutterable benefits which we enjoy by his happy raigne over us , we shall find just cause to put the day of his safe arrivall to England , 6. Octob. 1623 Reg. Iacobi 20. into the catalogue of daies of memorials of Gods mercifull Providence over this Kingdome . From that day the crests of Papists fell downe : especially after the downfall of many An Dom. 1623 26. Oct. stilo vet. 5. Nov. stilo novo . of them at a Romish Priests sermon in Blacke-Friers , London .

Of the forementioned deliverances much more is recorded in Camdens Annales , 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 owne proper colours . Hereunto shal be annexed another briefe 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 Kingdome : that thus Gods blessing on us under the raignes of Queene Elizabeth , King Iames , and King Charles ( by whom our light and life , the Gospell is still continued among us ) may be the better discerned .

§. 95. Of the troubles of England from the Conquest to Queene Elizabeths time .

1. WIlliam , Duke of Normandie , surnamed The Conquerour , 1066. Oct. 14 got the crowne with much bloud , having slaine Harold the King immediately before him , two of his brothers , and 67974 English men . He changed many of the lawes and customes of England . He defaced many Churches , and depopulated sundry townes to make a forrest for beasts : where two of his owne sonnes were strangely slaine . The Danes to recover the Crowne , in his dayes invaded the land , burnt Yorke , and slew 3000 men . The Scots likewise about the same time made great spoile in England : and spared nor sex nor age . Much trouble was in the land all his time . Being in France , and there setting a towne on fire , he rode so neare the fire , as his horse with the heat therof gave such a leap , as it brake the rimme of his belly , whereof he died , in the 21. yeare of his raigne , and 64 of his age . Being dead , he was denied buriall till much mediation was made , and a great composition paid .

2. William Rusus son to the Conquerour , having an elder 1087. Sep. 9. brother then living , came not without difficulty to the crowne . He had much warre , both with his elder brother Robert , and also with his younger brother Henry . In his time were many warres with the Scots , and Welch , much English bloud spilt , and himselfe casually slaine by one of his subjects with an arrow shot at a stag , in the 13. yeare of his raigne , and 43 of his age . His corps were caried towards Winchester in a colliers cart .

3. Henry 1. youngest sonne of William the Conquerour , 1100. Aug. 1. put Robert his elder brother by the crowne : whence arose many broiles . He getting the mastery over his brother , imprisoned him , and cruelly put out his eyes . He had much warre with the Welch . All his children , but Mawde his daughter , with 160 persons were drowned together . He died of a surfeit in the 36. yeare of his raigne , and 65. of his age .

4. Stephen with perjury usurped the kingdome , from the 1135. Dec. 2. fore-said Mawde . Besides some warres abroad , he had continuall civill jarres at home : by reason whereof he was taken prisoner , and forced in the end to leave the heire of his opposite to be his successour . He died of an Iliacke passion , mixed with the Emeroids , in the 19. yeare of his raigne . His body after it was interred , was taken out of the lead , and cast into a river .

5. Henry 2. sonne of the foresaid Mawd , thorow his incontinency 1154. Oct. 25. with Rosamond , set his owne wife and children against him , which caused perpetuall unquietnesse in his kingdome . In one battell at Edmondbury 20000 were taken and slaine . He adopted his sonne ( who laboured to disthrone him ) in the government : and having much embroiled the kingdome , he grew so discontented , as he curst his children , and the day of his birth , and in much perplexity ended his daies in the 35. yeare of his raigne , and 61. of his age . Being dead , his people fell to spoile all he had , and left himnaked .

6. Richard 1. sonne to Henry 2. having in his fathers life 1189. Iul. 6. vowed a journy to the Holy Land , had his kingdome in his absence usurped by Iohn 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 moneths imprisonment with a great ransome released , and restored to the Crowne , yet both he and his hingdome were in continuall trouble . As he was besieging a castle , which would have yeelded unto him , if onely 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. yeare of his raigne , and 45. of his age , and was buried at his fathers feet ; whom he confessed he had betrayed .

7. Iohn younger brother to the foresaid Richard , notwithstanding 1199. Apr. 6. Arthur sonne to his elder brother , and true heire to the Crowne , by might got the Kingdome . But himselfe and his subjects , either with others , or among themselves were in continuall broiles , and had many unsuccessefull warres with French , Scots , and Welch . He was opposed by his Lords , deposed by the Pope , poysoned by a Monke , in the 18. yeare of his raigne , and 51. of his age .

8. Henry 3. eldest son of the foresaid Iohn , began his 1216. Oct. 19. raigne when he was not full 10 yeares old , and the State very troublesome . The miseries of his raigne were almost infinite , by Invasions , Rebellions , Exactions , and the sundry calamities that follow such disasters . Lewis the French King entred the land , many of the Barons tooke part with him . On both sides very many were slaine . The King himselfe by his Barons , with his brother Richard King of Almain , and his sonne Prince Edward , taken prisoners . There were then slaine 4500. He died in the 57. yeare of his raigne , and 67. of his age .

9. Edward 1. was enbroiled in war against the Sarazens when his father died . There he received three wounds 1272. Nov. 16 , with a poisoned knife by a treacherous Assasine : but by the daily licking of his ranckling wounds with the tongue of lady Elenor his wife , he is said to be cured . With much glory he returned home , and was victorious against the Scots and Welch . Yet those victories were not atchieved without the expence of much English bloud . He died as he was going with a mighty host against the Scots , in the 35. yeare of his raigne , and 68. of his age .

10. Edward 2. ( son to Edward 1. ) was one of the most miserable Kings that have raigned in England . The 1307. Iul. 7. Northerne parts were over-run and harried by the Scots . In the battell which was called the white battell , 3000 Yorkshire men were slaine by the Scots . Rob. Bruse King of Scots invading England , burned all the country before him . He had much civill warre with his Barons : and much bloud was shed on both sides . He was at length himselfe imprisoned and deposed , in the 20. yeare of his raigne , and 42. of his age : and about 8 moneths after cruelly broached to death withan hot iron spit .

11. Edward 3. son of Edward 2. came to the Crowne in 1326. Ian. 25. his fathers life-time , by his fathers forced resignation thereof . His raigne was indeed glorious by forraigne victories , but the Kingdome was much exhausted of men and mony , thorow sundry expeditions into Scotland , France , and Spaine , which occasioned great complaints of his Subjects . In his time Southampton was burnt by Pirates , and Carlile , with other places by the Scots , to the losse and vexation of many Subjects . At the time of his death all of all sorts forsooke him . Onely one Priest is said to be with him , when he gave up the ghost , in the 51. yeare of his raigne , and 65. of his age .

12. Richard 2. grand-child of Edward 3. came young to 1377. Iun. 21. the Crowne : and by ill counsell and ill courses occasioned many Invasions , Oppressions , Insurrections , Rebellions , and last , the deposition of himselfe , and untimely death . Wherupon ensued that fatall division betwixt the two houses of Yorke and Lancaster , in pursuit of which quarrell were 13. maine battells fought : three a a Henry 6. Edward 5. Richard 3. Kings besides himselfe , b b Hen. 6. his son . Edw 5 his brother . two Princes , heires apparent , 12 Dukes , one Marquesse , 18 Earles , one Viscount , 23 Barons , besides Knights , and Gentlemen innumerable , were slaine . Richard 2. was deposed in the 23. yeare of his raigne , and murdered about five moneths after in the 34. of his age .

13. Henry 4. as he got the Crowne by violence , so he held it by force , not without continuall feare , having all his 1399. Sept. 29. raigne either warres abroad , or conspiracies and insurrections at home , which cost the lives of many Nobles and Commons . He died in the 14. yeare of his raigne , and 46 of his age .

14. Henry 5. sonne to Henry 4. spent most of the time of 1412. Mar. 20. his raigne in warres in France . Very victorious he was therein : but hastened his death thereby , and in the 10. yeare of his raigne , and 34. of his age : leaving his crowne to an infant . What followed thereupon is now to be shewed .

15. Henry 6. sonne of Henry 5. was crowned in the first 1422. Aug. 31. yeare of his age with the Crownes of two Kingdomes , but that of France which his father wonne , was soone lost : and this of England was twice pluckt from his head in his life time . Many bloudy battels were fought in England betwixt the two great factions of Yorke and Lancaster : wherein many thousand subjects perished . This King at length was taken and imprisoned , the Queene his wife exiled , his sonne and heire kild , his Counsellours slaine , the Crowne conferred on his corrivall , in the 39. yeare of his raigne , and he himselfe murdered in the 50. of his age .

16. Edward 4. being of the house of Yorke , obtained the Crowne with much bloud , there being in one battell slaine 1460. Mar. 4. 36776 English men . There were civill warres almost all his raigne . 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 Crowne , but so as his children had little joy thereof . On a sudden after a sort he died , in the 23. yeare of his raigne , and 41. of his age .

17. Edward 5. Sonne of Edward 4. was for the space of two moneths and 16 dayes accounted King , but never 1483. Apr. 9. crowned . For , he was murthered in the Tower , in the first yeare of his raigne , and 12. of his age .

18. Richard 3. brother to Edward 4. a bloudy tyrant , usurped the Crowne , caused his Nephew ( then King ) together 1483. Iun. 22. with his brother , to be murthered , many of his Nobles and others to be put to death , so as all his raigne , death , and slaughter never ceased till himselfe was slaine , and brought like an hog all bare , on an horses backe to his grave , in the 3. yeare of his raigne , and about the 40. of his age .

19. Henry 7 the next living heire of the house of Lancaster , having vanquished Richard 3. obtained the Crowne , 2485. Aug. 22. maried Elizabeth the heire of the house of Yorke , and therby united those two distracted houses . Yet was not his raigne without troubles . The Crowne being gotten with hazard and much bloud , he was maligned by the Dutches of Burgundy , who set up first a Lambert , then a Perkin Warbeck , to disquiet him . Warres 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. yeare of his raigne , and 52. of his age .

20. Henry 8. sonne of Henry 7. by a just title came to a 1509. Apr. 22. setled throne . He that will read Sir Walter Raleighs preface to his history , shall see enough ( if not too much ) of the tronbles of this Kings times . He ended his reigne , and life in the 38. yeare of his raigne , and 56. of his age .

21. Edward 6. sonne of Henry 8. in his childhood came 1546. Ian. 28. to the crowne : yet in his daies the brightnesse of the Gospell shined forth : but so as there wanted not clouds of troubles : The Kingdome being engaged in warre with France and Scotland : the country troubled with insurrections in Norfolke and Devonshire : and the Court and Counsell distracted into faction : whereby the Kings two uncles , the Lord Protector , and Lord Admirall came to violent deaths : which hastened , or hindred not , the Kings : and that in the 7. yeare of his raigne , and 17. of his age .

22. Mary eldest daughter to Henry 8. came with much 1553. Iul. 6. difficulty to the Crowne . Another Queene was first proclaimed at London . But that storme lasted not long : for , 9 dayes after at London also was Mary proclaimed Queene . As for the continuance of her raigne , some may remember , most have heard , and all may read how dangerous and dolefull those smoaky daies were . Many hundreds were burnt then for the Gospell sake ; many more were forced to fly their country , and exile themselves : Callis , that for very many yeares before had appertained to the English , was lost : which losse is thought to make so dead a wound in her heart as it could never be healed . In the last period of Queene Maries daies , many imprisoned and adjudged to the fire for the cause aforesaid , were released by her departure out of this world , in the 6. yeare of her raigne , and 43. of her age .

Though God were pleased to cause the light of his Gospell to appeare in King Edwards daies , yet for a surer setling of it , he suffers it to be sealed by the bloud of many worthy Martyrs in Queene Maries daies . Since which time to the immortall glory of God , and the eternall salvation of many thousand soules , it hath beene continued among us 63. yeares . So ( Lord ) let it continue till the comming of thy Sonne unto judgement .

By this briefe 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 Gospell of peace , so long enjoyed : and also in regard of the peace of the land so long continued . The benefit wherof followeth next to be declared .

§. 96. Of peace and the benefits thereof .

* * See §. 88. The last conclusion which as a just consequence I inferre from the evills of warre , is this .

VI. PEace is a good thing . Warre and Peace are contrary each to other . As many evills arise from warre , 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 fruitfull places tended : all manner of cattell encreased : all kind of trading followed : inheritances , and what els of right appertaineth to men , quietly possessed by the true owners thereof : children well educated : old men well nourished : Schooles and Vniversities maintained : The Gospell with free liberty preached : all Gods ordinances observed : good lawes duly executed : wrong doers suppressed : men respected according to their places and dignities : opportunity afforded for exercising such abilities as God bestoweth on any : mutuall communion made of such good gifts as God in any kind conferreth on severall persons : poore men set to worke , and relieved : plenty procured : meanes for sicknesse , and all manner of maladies , afforded : decent buriall performed : and many other like benefits obtained : of all which by warre men are very oft spoiled , and deprived .

Peace is the maine end of just and lawfull warre . All the benefits * * § 17. before noted to arise from warre , are enjoyed in peace ; and are therefore attributed to war , as effects thereof , because by warre peace is procured , and secured . No marvell then that Christians are so much called upon , a a Rom 12. 18. If it be possible , and as much as in them lieth , to have peace with all men . And that b b Mat. 5. 9. the peacemakers are pronounced blessed . And c c Pro. 12. 20. joy is to the counsellours of peace . And it is an usuall blessing to say , d d 1 Sam. 25. 6. 1 Chro. 12. 18. Peace be to you . Yea e 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 warre .

Peace is it that is loved of all , and is necessary for all .

Peace as an especiall blessing of God hath in all ages beene promised by God to his Church . ( Lev. 26. 6. 1 Chro. 22. 9. 2 King . 22. 20. Isa. 26. 12. )

Prophets have thereupon incited Gods people to pray for peace , as for a blessing . ( Psal. 122. 6 , 7. Ier. 29. 7. ) Yea Angels do desire peace on earth , Luk. 2. 34.

Peace according to Gods owne promise , and his peoples prayers , hath as a blessing beene given them , Iud. 3. 11 , 30. 1 King . 4. 24. 2 Chro. 17. 10.

Saints have answerably been thankfull unto God for peace as for a great blessing , Psal. 29. 11. & 55. 18. & 147. 14. On the contrary , God hath threatned as a judgement to the wicked that they shall have no peace , Ier. 12. 1● . & 30. 5. Rev. 6. 4. And as a judgement peace hath been taken away from people , Ier. 16. 5.

Such is the excellency of peace , as the high and great Lord is stiled f f Rom 15. 33. the God of peace : g g 2 Thess 3. 16. the Lord of peace : and his Sonne , h h Luke 10. 6. the Sonne of peace , i i Isa 9 6. a Prince of peace , k k Eph. 2. 14. our peace : yea he that was the most lively type of Christ , l l Heb. 7. 2. King of peace : and m m Gal. 5. 22. peace is reckoned up among the fruits of the spirit , and n n Prov. 3. 17. all the paths of wisdome are said to be peace , and Gods covenant o o Num. 25. 12. the covenant of peace , and Christs Gospell p p Eph. 6. 15. the Gospell of peace , and Ministers of the Gospell q q Isa. 527. publishers of peace , whose feet in that respect are said to be beautifull .

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 warre , or other jarre ) be fully enjoyed . Let us therefore put off all further praise to that country of peace , where , thorow a more full fruition therof , we shal be enabled more fully to set it forth . Only by this that hath been spoken of peace , let it be well considered how evill warre is , which deprives us of this precious pearle , Peace .

What cause have we in this respect to praise God for the prosperous raigne of blessed Queene Elizabeth , who by the warres which she had , procured and setled this peace : as also for the quiet raigne of that great Peace-maker , King Iames , by whom peace was continued to the time of our now royall Soveraigne , 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 Gospell of peace , and thereby be brought unto eternall 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 Gods Providence , set outin a Sermon preached the 5. of Nov. 1623. occasioned by the downe-fall of Papists in a Chamber at Black-Friers ten daies before .

THE EXTENT OF GODS PROVIDENCE , Set out in A SERMON , PREACHED in Black-Fryers Church , U. Nov. 1623. On oocasion of the Downe-fall of Papists in a Chamber at the said Black-Fryers , 1623. Oct. 27. stilo vet . Nov. 5. stilo novo . By WILLIAM GOVGE .

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 Signe of the Bible , at the great North doore of Pauls . 1631.

THE EXTENT OF GODS PROVIDENCE : Set out in A SERMON , preached in Black-Friers Church , 5. Nov. 1623. on occasion of the Downe-fall of Papists at a Iesuites Sermon in a Chamber at the said Black-Friers , 1623. Oct. 27. stilo vet . Nov. 5. stilo novo .

§. 1. Of the meaning of the text . Mat. 10. 29 , Are not two sparrowes sold for a farthing ? and one of them shall not fall to the ground without your Father . 30 , But the haires of your head are all numbred . 31. Feare ye not therefore : ye are of more value then many sparrowes .

THE maine Scope of the latter part of this Chapter , from the sixteenth verse to the end , is to encourage Christs Disciples in speciall , but in generall , 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 Gods 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 it selfe , not the glorious Creatures in heaven , but such as are a 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 beare the divine image in their reasonable soule , 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 , &c. Aug. Enar. in Psal. 148. as the whale in the water , the elephant or lion on the earth , the eagle in the aire , but a little bird , a sparrow .

4. Among these little birds , the least is mentioned and expressed by a c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 passerculus . dimin . of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . diminutive , little sparrow .

5. The more to manifest the meanenesse of this creature , the price thereof is set downe : which is the least price in use , a farthing . Here also to amplifie the meannesse of this price , a diminutive is used , a d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 minutus assis . little farthing . And as if one little sparrow alone were not worth any price at all , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Providentia Dei quinque passeres qui venduntur dipondio , gubernantur . Hier. Comment. l. 3. in Eph. 5. two sparrowes 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 it selfe not onely to the severall kinds of creatures , but also to every particular , it is added , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not one of them .

7. To prove that the most casuall things are ordered by Gods providence , he saith not of this little bird , it is fed , or preserved , but it g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . falleth not , indefinitely . Now there are many wayes whereby little birds fall to the ground . If they be kild they fall downe . When they want meat they fall downe . They fall downe to gather strawes and feathers for their nests . They oft fall downe on meere casualty , flying from tree to ground , from bush to ground , and from other places to the ground , on a kind of wantonnesse : yet in all these , or any other particulars , this falling downe to the ground is ordered by the divine Providence .

8. To shew , 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 Iesus Christ his onely begotten Sonne , in him to adopt us to be his children , and to provide for us as for his children ) he useth this note of speciall relation betwixt God and man , h 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 especiall manner .

9. To amplifie all very emphatically , by an interrogation he propoundeth the point , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Are not ? &c. whereby he appeales to common experience , and makes even themselves to be Iudges of the case : as if he should say , Enquire of any man : yea you your selves 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 beene said concerning Gods Providence , Christ himselfe makes application thereof to us in verse 31 : and that with an elegant amplification , in these words , Ye are of more value then many sparrowes . He saith not simply , you are as good ; but transcendently , more worth . Againe , not many 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of you as good as one sparrow , or one of you as one sparrow ; but one of you more worth then many sparrowes . And so much 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . doth this indefinite phrase imply , ye are , that is , every one of you is of more value , &c.

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 appertaine to man , and that is , his haires .

In setting downe this he is also very emphaticall ; for , every word hath his weight .

VERSE XXX .

But the very haires of your head are all numbred .

1. k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hairs may well be accounted one of the meanest things that belong to man . Philosophers account them rather excrements then any essentiall parts of the body : yet the divine Providence is extended to these .

2. Where haires grow , commonly many grow together : yet they are l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . all objects of Gods Providence .

3. Of all parts of mans body , the greatest number of haires use to grow on the head , yet the very haires of your m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . head are ALL numbred .

4. The haires of the head are innumerable : yet by God are they all n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vbi numerus est , scientia numeri demonstratur . numbred , to shew , that the eye of Gods 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 speciall , Hier. Comment. in hunc Ioc. in this relative particle , o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . your head .

§. 2. Of the Summe and Resolution of the Text.

THe Summe of this Text is An incouragement against all that man can do .

Hereof are two parts 1. The ground 2. The kind of incouragement .

1. The ground is taken from Gods 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 incouragement may be drawne from the lesse , as the schooles speake . A minori .

The first may be thus framed . That God which hath his providence exercised on sparrowes , hath it much more excercised on Saints . Si parva anima●i● & vilia , absq Doo authore not decidunt : & in omnibus est prodentia , &c. Hier. Ibid. But your God and Father hath his Providence exercised over sparrowes . 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 , &c. Therefore your God , &c.

The second argument taken from the least of things appertaining to man , may be thus framed . If God by his providence number all your haires , much more your dayes . But the first is true . Therefore the second .

The Kind of encouragement is in this Inhibition . Feare ye not .

§. 3. Of the extent of Gods Providence .

THe Generall point which I inferre 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. beene said is this .

The divine Providence extendeth it selfe to all things .

This Generall may well be inferred from the particulars in the text , as hath beene before noted .

It may further be proved by that induction of particulars tending to this purpose which God himselfe bringeth in , Iob 38. & 39. & 40. & 41. As also by another induction which the Psalmist bringeth in , Psal. 104. And by that which Christ himselfe mentioneth , Mat. 6. 26 , 28 concerning Gods feeding of fowles , and decking of Iillies . Experience gives further evidence hereunto , in that many creatures seeke to destroy others , and yet none are utterly destroyed , but all preserved . In the sea the greater fish feed on the lesse , yet are the lesse 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 , stormes , tempests , earth-quakes , 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 evills : yet by the divine Providence sufficient food is preserved for all creatures , and all the foresaid evils redressed . Naturall men are as wolves , tigres , 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 haire , in other places it is noted of the very b b Mat. 5. 36. colour of haire , and the very c c Mat. 6. 27. stature of man is ordered by Gods Providence .

Seeing the divine Providence extends it selfe 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 himselfe hath appointed . Which are in generall , 1. His owne glory . 2. His childrens good .

Gloria Dei sedet in scientiae multitudine : & tunc manifestatur , quando cuncta rei providentia manifestantur : nec fortuito quid fieri , nec dicere quempiam Hier Comment. l 3 in Ezec 10. Ios. Hall . B. of Exet. in his Medit & Vows . Cent. 3. ● . 15. Gods glory is the most principall and supreme end of all . At that he aimed in his eternall 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 meane , and base , as they may seeme 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 over-ruled and disposed by a Providence : which is so farre from detracting ought 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 d Psal. 113. 5 , 6. Psalmist noteth it as a branch of Gods incomparable glory , to stoope so low as to order the things on earth .

But I would be enformed how it can impeach his glory who made all creatures , even the least and meanest that be , to preserve and governe 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 childrens good . In regard hereof , e e Rom. 8. 28. All things worke together for their good . Yea God by the hand of his Providence which he hath in all things , turneth the evill 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 fore-named ends , could not be so well accomplished .

§. 5. Of Chance .

Such being the extent of Gods providence as hath beene shewed , the conclusions following may well be inferred .

I. FOrtune is a meere fiction . Fortune , I say , as commonly it is taken , in opposition to Gods Providence . For , a a Stultitia , & error , & caecitas fortunae nomen induxit . Lactan. Instit 3. 29. folly , errour , and blindnesse 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 meere fancy , and vaine conceit , or rather a plaine deceit of mans idle braine . Yet b b Tesacimus fortuna Deam , coeloque l●camus . Iuvenal . the Heathen have set her in the number of their goddesses , and placed her in heaven . c 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 , beleeving nothing to belong to God , but all things to be ordered either by the course of the starres , or by the mutability of fortune . Yea , not onely the vulgar , but many others also among those that professe Christianity , dote too much upon her , and attribute too many things unto her , whereby God is robbed 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 lucke , ( for these are but severall 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 externall cause of a thing , they conceit it to be done by Fortune . How frequent in mens 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 externall 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 , wisdome , temperance , and all sorts of such vertues ) Goods of the Body ( as , Health , strength , beauty , Bona animi , Bona corporis , Bona fortunae . &c. ) Goods of Fortune ( as , Honour , Wealth , Peace , &c. )

The Heathen by this phrase , Goods of Fortune , implyed that all the things of this world were ordered and disposed by their goodesse Fortune .

Ob. The Holy Ghost in sacred Scripture useth this title chance : e e Luk. 10. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 By chance there came downe , &c. and seemeth to attribute all thereto , in this phrase , f f Eccl. 9. 11. chance happeneth to them all .

Answ. Chance or Fortune is taken two wayes , either for a cause of it selfe , opposed to the divine providence , as the Epicures , other Philosophers , and many of the vulgar take it : So the Philistims use it , 1 Sam 6. 9. or els for the hiddennesse or secrecy of a cause ; when the cause of a thing is secret and hidden from us , then it is said to fall out by chance ; whereby is meant the secret appointment , disposing , and providence of God . g g Providentiam Dei quae ad ho mines pertinet , nonnunquam Fortunam appellant , quia efficiat multa improvisa , nec opinata nobis propter obscuritatem , ignorationem● causarum Cic Academ . 1 Some of the wiser among the Heathen discerned , and affirmed as much : namely , that the Providence of God , so farre 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 mans projecting or determining this or that , not Gods Providence . To it there is no chance or fortune at all . Thus God is said to deliver him to a mans hand , whom we suppose to be kild 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 , seeme it to us never so casuall , but God either doth it or suffereth it to be done . Fortune , as opposed hereunto , is a most detestable idoll .

§. 6. Of Gods Providence extending it selfe to things below .

II. * * See §. 5. GODS Providence extendeth it selfe 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 sparrowes , and the other particular instances noted in the generall doctrine , give expresse evidence hereunto .

These inferiour 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 it selfe , where is most need thereof . In this respect God is said to be A Father of the fatherlesse , a judge of the widowes , a preserver of the stranger , &c. 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 Gods Providence within the circuit of the celesticall orbes . Such were those whom Eliphaz taxeth , Iob 22. 13 , 14.

That they may not seeme to be mad without reason , they give this ground , that in heaven all things are caried 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 farre from giving evidence against the divine Providence about them , as it doth rather strongly evince that Gods Providence reacheth so farre . For , notwithstanding their disorder , by the divine wisdome they are brought to good ends . How could all things ( being so disordered , yea so contrary one to Rom. 8. 28. another ) worke 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 inferiour things be the rather noted , that we may thereby be brought to discerne the wisdome 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 meane things .

III. * * See §. 5. MEane 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 onely governed by the divine providence , but also created after Gods image , redeemed by the bloud of his Sonne , sanctified by his Spirit , and reserved to eternall glory in heaven . That this consequence of not despising that wherof 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 owne righteousnesse , as he despised the humble , contrite , penitent Publicane , who , according to Christs owne determination , went down to his house justified rather then the other .

2. Such hard-hearted and unmercifull men , as the Priest and Levite were , who seeing a poore man robbed , stripped , Luk. 10. 30 , &c wounded , and left halfe dead , passed by him ( though they saw him in that pitifull plight ) the one on the one side , the other on the other side , but affoorded him no succour at all .

3. Such as take occasion from the infirmities of men to abuse them , and to scorne them . The Law giveth two instances , instead of many , by way of prohibition , thus , Thou shalt not curse the deafe , nor put a stumbling blocke before the Lev. 19. 14. blind .

4. Such ungratious children as mocke their father , and despise to obey their mother . A fearefull judgement is passed Pro. 30. 17. against such . The ravens of the vally shall plucke 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 undutifull servants as take occasion from their masters meannesse , weaknesse , age , poverty , or any other infirmity to contemne them . Thus was he in his affliction dealt withall , who said , They that dwell in my house , and my maids count me for a stranger . I am an alien in their sight . I Iob 19. 16 , 17. called my servant , and he gave me no answer , &c.

§. 8. Of Saints not fearing man .

IIII. * * See §. 5. SAints of God need not feare sonnes of men . I meane not here by feare that reverend respect which inferiours owe to their superiours , who by vertue of their dignity beare the image of God , and in that respect are stiled Gods , Psal. 82. 6. and by vertue of their place stand in Gods roome . For this is that Honour which the Law requireth , 1 Sam. 8. 7 : Exod. 20. 12. and the Apostle adviseth Christians to yeeld this feare to whom it is due , Rom. 13. 7. But a dread , terrour , or perplexity of mind by reason of any evill . The meaning then of the point is this , Saints need not feare any evill that men can do against them . This consequence Christ himselfe inferreth from the fore-mentioned extent of Gods Providence , Mat. 10. 29 , 31. It must needs therefore be a just consequence . And to shew that it is a matter of moment , worthy of all due regard , he doth here three severall times inculcate it , viz. ver. 26 , 28 , 31. In many other places of Scripture is feare of men , so as here forbidden . In speciall manner note , 1 Pet. 3. 14. where the meaning of this word is thus most fully unfolded , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Be not afraid of their terrour , neither be troubled . For instances take the examples of b b Heb. 11. 23. 27 Moses and his parents , of c c Psal 118. 6. David , d d Ezr. 8. 22. Ezra , and the Iewes with him , e e Neh. 6. 11. of Nehemiah , f f Luke 13. 32. Christ , his g g Act. 4. 19. Providentiam cateris creatur 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. Gods Providence , extending it selfe to the meanest creatures ( as hath beene 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 Sonne , 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 Gods generall Providence be upon every creature , yet the Spouse of Christ , the Church , and every member of it , every true Saint , challengeth the speciall care of God , as a prerogative to it selfe . The Church is Christs 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 feare what man shall do unto me , Heb. 13. 6.

2. All that man can do , can but l l Mat. 10. 28. Luk. 12. 4. touch the body : it cannot reach to the soule . Now , the body is but the outward part of a man , a mortall 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 evill which reacheth to the soule , 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 evill : or which may make it miserable . Degradation from offices , Deprivation of goods , Restraint of liberty , Reproach , Disgrace , Torture , Execution of death , Deniall of buriall , and other externall crosses like unto these , are so farre from making Saints miserable , as thorow the divine providence they turne to their advantage . m m Heb. 10 34. Losse of goods may prove a gaine of grace : n n Act. 16. 25. Restraint of outward liberty , a meanes of greater freedome of conscience : o o 1 Cor. 4. 13. Disgrace , a motive for God the more to manifest his approbation : p p Heb. 11. 35. Torment , an occasion of easing the mind : q q 2 Cor. 4. 17. Death of body , an entrance into eternall 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 wayes of exempting Saints from judgements , see The Plaister for the Plague , on Num. 16. 45. §. 12 , 14. ) What cause then is there to feare man for any thing he can do ?

Take to your selves therefore , O believers , who are well instructed in the extent of Gods providence to all creatures , and thereupon in his care over you , and protection of you , take to your selves an holy boldnesse , and an invincible courage against all that man can do . Take to you the resolutions of them that in truth and faith said , r r Psal. 118. 6. The Lord is on my side : I will not feare : What can man do unto me ? s 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 shadowes , as upon the sight of painted fire to startle backe into true burning fire . So do they who to avoid persecution , denie the truth : or to avoid reproach , proove profane . These are no fruits of faith in the extent of Gods Providence .

§. 9. Of eying God in all affaires .

V. * * See §. 5. GOD is to be beheld in all our affaires . 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 marke whereto it tends ? Doth God from heaven looke downe 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 looke 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 , looke 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 , Ioh. 5. 17. He that wrought six dayes 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 dayes of this world , in and by his Providence . Thus those very things which we our selves seeme to worke , are more truly effected and perfected by Gods Providence , then by our diligence . Let us therefore enterprize nothing without him . Except the Lord build the house , they labour in vaine that build it : except the Lord keepe the city , the watchman waketh but in vaine . It is vaine for you to rise up early , to sit up late , to eate the bread of sorrowes ; namely , unlesse the Lord put to his hand .

Learne hereby to commend all thine affaires to the divine Providence . Depend thereon all thy life long . So do on thy death-bed . If thou hast children , comfort thy selfe herein , that though thou ( their earthly Father ) maist be taken from them , yet thine and their heavenly Father , who is not onely a meere spectator , and beholder of all things , but a disposer and orderer of them by his wise and just Providence , ever remaineth to worke with them , to worke for them , if at least they will put their trust in him , and depend on him . Commend thy soule 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 a Prov. 16. 9. A mans heart deviseth his way , that is , a man may with himselfe 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 himselfe please : according to the proverbe , Man may purpose , but God will dispose . So as the good successe which men have , comes not from their projecting , nor from any freedome of mans will , but from the guidance of him , to whom the Prophet Isaiah saith , Thou hast wrought all our workes in us , or for us , Isa. 26. 12.

Iustly therefore doth the Apostle ( Iam. 4. 13 , &c. ) taxe their bold presumption , who without thought of God , or of his over-ruling providence , peremptorily say , To day or to morrow we will goe into such a city , and continue there a yeare , and buy and sell , and get gaine , whereas ye know not what shal be on the morrow , &c. This was the proud conceit of him , who by an heavenly voice is called Foole , for saying to his soule , Soule , thou hast much goods laid up for many yeares , take thine ease , eate , drinke , and be merry . The doome which was denounced against him upon that conceit , giveth evidence that he was an egregious foole . It was this , This night thy soule shall be required of thee : then 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 questionlesse were well instructed in this all-ruling , and over-ruling Providence of God , who in all their purposes had ever a reservation to God , as he that said , e e 1 Chro 13. 2. If it be of the Lord let us send abroad , &c. and he also that said , f f 1 Cor. 4. 19. I will come to you shortly if the Lord will . And againe , g g Act. 18. 21. I will returne to you againe , if God will . St. Iames where he taxed the fore-mentioned 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 adde 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 shal be sure both to have our wills effected , yea also that to be effected , which is the best . Gods will , will we , nill we , shal be accomplished . If then we will nothing , but that which may stand with Gods 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 Gods counsell and determination be accomplished ( as accomplished it shal be ) it is enough . My will therefore shall take the pattern of our Saviours 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 , atheisticall and Luciferian was that speech of a Pope , who being forbid by his Physitian a meat that he liked , replied , that Iulius 3. he would have it in despite of God . Such are the thoughts ( if not the speeches ) of many presumptuous spirits .

§. 11. Of Contentednesse .

VII . * * See §. 5. COntentednesse is requisite in all estates . The extent of Gods 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 Gods Providence ordering his estate , who in his great affliction said , a a Psal. 39 9. I was dumbe and opened not my mouth , because thou ( Lord ) diast it . And he , who having heard a judgement denounced against him , which would make a mans eare to tingle againe , replied , b b 1 Sam. 3. 18. It is the Lord , let him do what seemeth him good . In like manner , c c 2 Sam. 15. 26. — 16. 11. David , d d Iob 1. 21. Iob , e e Isa. 39. 8. Hezekiah , and others , manifested great contentednes in great extremities . But most pertinent to our purpose is this of S. Paul , f 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 g 1 Tim. 6. 10. Heb. 13 5. To this contentednesse we are all exhorted by him that had so well learned it himselfe .

Well it beseemeth the sonnes of God , children that have so high and heavenly , so potent , so prudent , so provident a Father , whose Providence extends it selfe , as to all creatures not the least excepted , so to every thing that appertaineth to them ( seeme it never so small , as to their haire , 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 perswaded that these are good for us : so on the other side , when we are in meane places , when we are pinched with poverty , when we are visited with sicknesse , when we are molested with sundry troubles , when we are pressed with all manner of adversity , to be perswaded 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 fitter for us , then we can know . Therfore 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 YOVR FATHER . Faith herein will make us thankfull for all manner of prosperity , as proportioned out unto us in wisdome and love by this our Father : and patient under all manner of adversity , as laid upon us in like wisdome 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 it selfe 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 Churches Conquest , on Exo. 17. 15. §. 77. before .

Onely here learne we to apply this generall point , to such particular deliverances as God hath given unto us . Considering therefore that this our land , which hath now for many yeares enjoyed the bright , pure , comforting , sanctifying , and saving light of the Gospell , lay for many hundred yeares together in the dismall and damnable darknesse 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 then Egyptian ) darknesse of Popery . For instances take these .

1. Iohn Wickliffe about the yeare 1371 in the raigne of Edward 3. even in the midst of popish darknesse , held out the light of the Gospell , wherewith many in those dayes were enlightned . This fire , by the abundance of ashes which the Romish Clergy heaped upon it , lay , after the death of Iohn Wickliffe , smothered up : yet were those ashes raked away , about 40 yeares after by Iohn Hus , and the sparkes of that fire so blowne up , as dazled the eyes of the Papists , and made them mad againe , against those that laboured to bring out those sparks .

2. Henry 8. disanulling the Popes usurped authority in England , had by Act of Parliament , the title of Supreme An. Dom. 1534 Head of the Church in his owne dominions , conferred upon him , and liberty given him to reforme 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 Gods Word , catechising children , and performing other duties of piety , so as the Gospell began to shine forth somwhat brightly in England , till about six yeares after thorow 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 stiled 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. Priests mariage prohibited . 4. Vowes of chastity warranted . 5. Private Masses allowed . 6. Auricular Consession justified .

3. Edward the 6. comming to the Crowne , dispelled the cloud of those six Articles , yea and from the mist of other popish remainders , so as in his time the Gospell shined out in her full brightnesse . But yet about six yeares after , by his death a thicker and darker cloud , then was in the daies of Henry 8. gathered together in Queene Maries daies , and over-shadowed the whole Land . Then instead of the heavenly light of the Gospell , an hellish light of burning fire brake out to the destruction of many .

4. Queene Elizabeth by re-establishing the Gospell , as it An. Dom. 1558 were by the brightnesse of the sun , put out the fore-mentioned fire , and so setled the Gospell of peace in this land , as now 73 yeares we have enjoyed with it , much externall peace .

These have beene very speciall deliverances , which have apparantly beene 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 Gods Providence , in preserving the foresaid Queene Elizabeth from many plots and treasons against her Person and life ; as also in preserving our late King Iames of blessed memory , and our now royall Soveraigne . But the heads of these have beene distinctly set downe before , §. 93. 94.

§. 14. Of ascribing the glory of judgements to God .

IX . * * See § 5. THe glory of judgements on the Churches enemies is to be ascribed to God . For , by the fore-mentioned Providence are they executed . He is the God of vengeance . Hereof we have spoken a a Churches Conquest , on Exo. 17. 14 §. 66 , 69. before .

Onely here I suppose it to be most meet to make a particular and true narration of that judgement which b b The Downefall was Oct. 26. 1623. This preached 5. Nov. next following . ten daies ago befell the Papists in this parish : whereof there are many uncertaine reports spread abroad .

§. 15. Of a downe-fall of Papists . An Dom 1623

I Do the more confidently publish this history , because I was an eye-witnesse 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 Downe-fall 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 keepe the house where this accident fell out , and to prevent tumult about it . Thus thorow the favour of the Constables and Watch , who were all my neighbours , I had the more free and quiet accesse , to view the dead bodies , and to ensorme myselfe in all the materiall circumstances of that accident : and that I did somuch the rather , because the Bishop of London ( that then was ) sent to me to inform my self thorowly of the whole businesse , and send him a narration thereof under my hand : whereupon I did not onely view matters my selfe , but caused Carpenters to search the timber , to take the scantlings thereof , and to measure the roomes . I was also present with the Coroner , and his Inquest , at their examining of all circumstances about the businesse . And where my Lords 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 Iury , and four persons that were present at the sermon , and fell downe with the multitude , but by Gods providence escaped death , and one that stood without the doore in hearing , but fell not : all these I got to go with me to Lambith , where I heard the witnesse which they gave to my Lords Grace about the matter . One that fell with the rest and escaped death , was Mr. Gee , a Preacher , of Lankashire : two other were a sonne and servant of a Citizen in Pater-noster 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 Lords Day , being the 26. of Oct. ( as we in England , according to the ancient account of moneths and dayes in Christendome , doe reckon the time ) but the 5. of Nov. ( as the late Gregorian account reckons it . ) The occasion of the great concourse . On that day a common report went up and downe , farre and neare , that one Drurie , a Romish Priest would preach in the afternoone , in a faire house in Black-Friers London , whither they that would , might freely come to heare him .

Vpon this Rumour ( fame also setting an high commendation on the excellency of the mans parts , and eminency of his gifts ) very many , Protestants as well as Papists , Schollers as well as others , assembled thither about three of the clocke in the after-noone .

A Description of the place . The roome where they were assembled was a long garret , the uppermost story of an high edifice , built with stone and bricke .

The maine mansion house was inhabited by the French Ambassadour .

To the foresaid garret there were two passages . One out of the Ambassadours with-drawing chamber , which was private . The other more common , without the great gate of the said mansion house .

Vnder the garret was a great square chamber , which one Redyate another Popish Priest had hired for himselfe . Whereunto Papists much resorted , to make confession , and heare masse .

Vnder that , the fore-said with-drawing chamber of the French Ambassadour . And this with-drawing 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 bed-chambers and closets which other Priests had hired .

The bed-chamber 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 bredth but 16 foot . For , it was within the roofe : and so gathered in narrower then the roome below it : which was about 20 foot square .

The two fore-mentioned passages met on one paire of stairs leading to the said garret , which had one onely doore entring 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 backe againe . Others went into the foresaid Redyats chamber , and taried with him . The whole garret , roomes adjoyning , doore , and top of staires were as full as could be .

In the garret were set some stooles , and chaires for the better sort . Most of the women sate on the floore , but most The preparation made . of the men stood thronged together . About two hundred are supposed to be there assembled . About the middest of the roome was a chaire 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 linnen girdle , and a tippet of scatlet on both his shoulders , came in , being attended upon by a man carying in one hand a booke , and in the other an houre-glasse .

So soone as he came to the table prepared for him , he kneeled downe , with shew of private devotion a little while . Then rising up , and turning himselfe to the people , he crossed himselfe , and tooke the foresaid booke ( which was said to be the Rhemish Testament ) out of the hand of the man that followed him : and the houre-glasse being set upon the table , he opened the booke , and read the Gospell appointed ( according to the direction of the Romish Calender ) The Text. for the 21 Sunday after Pentecost , as that was . That Gospell is recorded by St. Matthew , chap. 18. 23 , &c. The text being read , he sate downe in his chaire , and put on his head a red cap , over a white linnen one turned up about the brimmes .

He made no audible prayer at all : but having read his text , he first spake somthing of the occasion of it ( it being the Parable of forgiving debts : ) and then propounded three especiall points to be handled out of it . The principall points handled . 1. The debt we owe to God . 2. The mercy of God in forgiving it . 3. Mans unmercifulnesse 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 meanes 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 halfe an houre , when on a sudden the floore whereon the preacher and the The dismall fall . greater part of his Auditory stood , fell downe with such violence , as therewith the floore of the chamber under it ( where Redyate before mentioned and some company with him , were ) was borne downe : so as both the floores , the beames , girders , joyces , boards and seelings , with all the people on them , fell downe together upon a third floore , which was the floore of the French Ambassadours withdrawing chamber , supported with stone arches , as aforesaid .

Here by the way , the Providence of God in the preservation of the Ambassadour , is remarkable . This with-drawing The Ambassadour absent . chamber was next to his bed-chamber . He had oft recourse thither . It was said by his Attendants that that very afternoone . 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 floore of the garret , and How many of the Auditory fell not . supported it , that part of the garret which was beyond that partition South-ward , fell not : so as all the people thereon were safe . Onely 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 thorow amazement would have leaped out of a window , almost forty foot from the ground . But the people without told them of the danger if they leapt downe , and so kept them from that desperate attempt . At length by breaking the wall on the West side , they discerned chambers adjoyning thereto : and thorow the hole which they made , they crept into those chambers , and were saved .

All that stood on the staire-head at the doore leading into the garret , were also saved . For , the staires were without the roome , and nothing fell but the floores : nor walls , nor roofe .

Among those that fell , many escaped : for , some of the Who fell , but escaped death . peeces of timber resting with one end on the wall , and with another on the third floore that yeelded not , both such as abode upon those peeces , and such as were under them , were thereby preserved . A Minister that was there and fell with He himselfe told me this story . the multitude , thorow the providence of God fell so betwixt two pecces of timber , as that timber kept his upper parts from crushing , and helpt him , by his clasping about the timber , to pull out his feet from among the dead corps .

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 Nunnes beyond sea , especially at Cambre . He so dealt with two brothers of his in England , as he obtained of one a sonne of his , and of another a daughter , to send them to religious houses ( as those superstitions places are called ) beyond Sea . This Parker tooke his Nephew , a youth of 16 yeares age , to the fore-mentioned fatall conventicle , where Drury preached . Both these , Parker and his Nephew fell with the rest . The youth there lost his life , but Parker himselfe escaped with a bruised body , being a corpulent man . So farre 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 gallowses and gibbets for treason . Such are Romes martyrs . But about ten days after this Parker shooting London bridge with his foresaid Neece , whom he was conveighing over Sea , both were cast away in the Thames . Iudge hereby ( O Parents ) whether God be well pleased with committing your children to Papists for education .

But to returne 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 houres after , others within few daies after .

The floore of the chamber immediately over this , where Causes of their death . the dead corpses lay , being fallen , there was no entrance hereunto , but thorow the Ambassadours bed-chamber : the doore whereof was closed up by the timber of the floores that fell downe . The wals of this roome were stone : onely one window therein , with extraordinary crosse iron barres . Thus , though Smiths and other workemen were sent for , yet it was more then an houre before succour could be afforded unto them .

When passage was made for others , I had accesse into the roome , 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 seeling that fell .

On the Lords Day night when they fell , there were numbred The number slain . 91 dead bodies : whereof many of them were secretly conveighed away that very night . For , there were a paire of water stairs leading out of the garden , appertaining to that house , into the Thames .

On the morrow following the Coroner and his Inquest comming to view the bodies , found remaining but 63.

Of those that were caried away , some were buried in a Their buriall . burying place within the Spanish Ambassadours house in Holborn , among whom the Lady Webb was one , the Lady Blackstones daughter another , and one Mistris Vdall a third . Master Stoker and Master Bartholomew Bavine were buried in S. Brides parish . Robert Sutton , Iohn Loccham , and Abigail Holford in S. Andrewes Holborne ; Captaine Summers wife in the vault under Black-Friers Church , and her woman in the Church-yard .

For the Corpses remaining two great pits were digged , one in the fore-court of the said French Ambassadours 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 loose earth to sever them from the rest . Then were others brought : some in somwhat a decent manner , wound up in sheets : but others in a more lamentable plight , the shirts onely of the men tied under their twist : and some linnentied about the middle of the women : the other parts of their body naked : one poore 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 buriall seemed almost ( if not altogether ) as dismall , as the heape of them when they lay on the floore whereupon they last fell .

No obsequies or funerall rites were used at their buriall . Onely on the day after , a blacke crosse of wood was set upon each grave . But soone was it by authority commanded to be taken downe .

Thus they being interred , thorow search was made about the cause of the failing of the timber . The timber of The scantling of the timber that brake . each floore was laid together : and the measure of the Summiers that brake , taken .

The maine Summier which crossed the garret was ten inches square . Two girders were by tenents 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 knapt suddenly asunder in the midst

The maine Summier of the other floore 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 middest , as the uppermost , but within five foot of one end , and that more shiveringly , and with a longer rent in the timber , then the other . For , this chamber was almost full with such persons as comming too late to get into the sermon , went into Redyats chamber . Besides , it did not only beare the weight which lay on the upper floore , together with the weight of that floore 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 downe ( before they could feare any such thing ) on the third floore , 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 , &c. 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 floore to fall under them , or the roofe and walls to fall upon them . For ,

1. The judgements of God are unsearchable , and his wayes past finding out , Rom. 11. 33.

2. He hath other meanes to put difference betwixt his Saints and others , then externall events .

3. He will have his to feare alwaies , ( Prov. 28. 14. ) and alwaies to depend on him .

Yet notwithstanding where we see judgements executed on sinners when they are in their sinne , when they are impudent and presumptuous therein , not to acknowledge such to be judged of the Lord , is to winke against a cleare light . a a Psal 9. 16. God is knowne 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 knowne himself . b b Dan 4. 3 c , &c Shall Nebuchadnezzar while he is vaunting of his great Babylon , be bereft of his wits ? c c Act. 12. 22 , &c. Shall Herod while he is priding himselfe in the peoples flattering applause , be eaten of wormes ? d d Hest. 3. 8. — 5. 14. — 6. 4. — 7. 10. Shall Haman while he is practicing to destroy all the people of God , and intending to hang Mordecai on a gallowes of 50 foot high , be hanged thereon himselfe ? e e 2 King . 19. 37 Shall Sennacherib while he is worshipping in the house of Nisroch his god , be slaine by his owne sonnes ? f f Iudg. 16. 30. Shall the house where the Philistines met to make sport with Sampson , 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 signes 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 fore-mentioned Downefall was , It was for the greater part of Papists , who are palpable idolaters , whose doctrine is a masse of ancient heresies , who are by Law interdicted the execution of ministeriall functions , who at this time gave outbefore hand that such a priest should preach , who made choice of a spacious place , who let the doore be open for all commers , who taking advantage at some present connivence , most audaciously and impudently , without feare 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 meanes 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 sparrowes sold for a farthing ? And one of them shall not fall on the ground without your Father . But the very haires of your head are numbred .

THE DIGNITIE OF CHIVALRY , Set forth in A SERMON , PREACHED before the Artillery Company of LONDON , Iune xiij . 1626. The second Edition . By WILLIAM GOVGE .

EXOD. 15. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

The LORD is a Man of Warre .

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 Signe of the Bible , at the great North doore of Pauls . 1631.

TO THE RIGHT WORSHIPFVLL , SIR HVGH HAMMERSLY , Knight , one of the Aldermen and Coronels of the honourable City of LONDON , and President of the Martiall Company , exercising Armes in the Artillery Garden . AND , To all the Captaines and Gentlemen of the said Company , Such valour as may make them victoriously stand against all sorts of Enemies . Worthy President , Captaines , 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 Prolog . 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 sollicitation of many of you , I am induced to publish it . How farre mine owne purpose was from any such purpose , God is my witnesse . How farre 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 Solliciter in this businesse , this , which by some of you was alleaged , most prevailed with me , that the more common this Sermon was made , the more commodious it might be to your Company . How my poore paines may adde any advantage to your important imployments , I know not . This I know , and do openly acknowledge , and publikely professe , 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 poore power , I will doe what I can , for the advancement thereof . As one , though a very meane and weake proofe thereof , I doe here dedicate to you in particular , that which by your meanes , and for your sake is divulged to all in generall . I confesse , 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 spake . Among Souldiers I endeavoured to speake Souldier-like . If offence be taken at matter or manner , I shroud my selfe 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 diverse censors , leave me not to shift for my selfe . Be not backward to patronize what you have beene forward to produce . I may the rather expect all just defence from you , because by appearing somewhat otherwise in your Assembly then I use to doe in my usuall Auditory , I take you , worthy President for my president , yea all you valiant Captaines , and other Gentlemen , whom I make as one Patrone , for my patterne herein . Me thinkes , O prudent President , when in a forenoone I see you sitting , and giving advice among the wise Senators of our City , and in an afternoone marching before the Martiall Gentlemen of your Company , me thinkes the same man is not the same man . But of old , such hath beene the demeanour of those who have beene gifted for the one and the other place , to be both grave Senators and brave Souldiers . 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 Captaines . 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 businesse which you are about , as in your ordinary vocation , and Military profession , you seeme to be other and other men . Hereby you manifest your prudence and providence . Prudence , by fitting your selves 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 your selves against the time of Warre , 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 , &c. A quin. 2 2. quaest. 40. Ar tic . 2. So well have I ever approved this your course , as , if my coate and calling had beene answera ble , long ere this , I had endeavoured to have beene of your Artillery Company . But , for those whose education appertaineth to me , I verily purpose , and openly professe , that if ever any Sonne 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 minde , I would more persons and parents were . If they were , and their childrens mind ( when they are of age ) answerable therto , both City and Kingdome would be much more honoured and secured by this and other like Societies . My desire is therfore , that this which is likely to come to the view of many more then at first heard it , may prevaile with those many , to doc as you doe , and to adde able men and availeable meanes to the advancement of your Company . To conclude , if any advancement ( O noble President , Captaines , and Gentlemen of the Artillery Company ) may any way by your desire to have that , which once your selves heard , lie open to the view of all , be attained , the end of yeelding 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 owne mind ) by him that promiseth to be

Black-Fryers London . Iul. 10. 1626. Your daily Oratour , WILLIAM GOVGE .

THE DIGNITIE OF CHIVALRY , Set forth in A SERMON , Preached before the Artillery Company of LONDON , 13. Iune . MDCXXVI .

§. 1. Of the Summe of Text and Sermon . II. CHRON. VIII . IX . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . THEY were MEN of WARRE .

THE Dignity of Chivalry ( a point very pertinent for this present appointment ) is the Pearle that is inclosed 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 generall Scope whereat the Holy Ghost aimeth in this Chapter : thereby you may discerne that the forenamed point , The Dignity of Chivalry , is not violently wrested , but properly ariseth out of my Text. The Summe of this Chapter is A Declaration of the Magnificence of Salomon . Among other evidences thereof this is one , that his native Subjects , Children of Israel , THEY were MEN of WARRE . The originall expresseth none but words of weight : Circumstantiall words , which are as bonds to knit word to word , it leaveth to be understood . There are therefore three onely words in the originall , all which set out the Dignity of Chivalry , and that by the Persons , their Property , and Part whereunto they were put . The parts of the Text. The first word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THEY , noteth out Singular Persons . The second , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 MEN , a Speciall Property . The third , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 WARRE , a Select imployment .

THEY were MEN of WARRE .

§. 2. Of such as are fit or unfit for warre .

IN the two verses before my Text , it is said , that there were left of the Hittites , and the Amorites , and the Perizites , and the Hivites , and the Iebusites , who were not of Israel : 2 Chro. 8. 7 , 8. and that being left , they were so brought under , as Salomon made them to pay tribute . They might therefore have beene put to any office or worke that the King would : yet were not THEY MEN of WARRE . They were too meane and unmeet persons , for a function so high and honourable . On Who not fit for Warre . the contrary , in the words immediately before my Text , it is said , Of the children of Israel , did Salomon make no servants for his worke . They being men of better note and name , were 2 Chron. 8. 9. reserved for a more honourable imployment , which my Text thus expresseth , THEY were MEN of WARRE ; which words are inferred on the former , by way of opposition , with this adversative Particle BVT . They were no servants for worke : BVT THEY were MEN of WARRE . As the meaner and baser sort were made servants for worke , so Who fit for Warre . the better and excellenter sort were made Souldiers for War . THEY were MEN of WARRE . Nor Hittites , nor Amorites , nor Perizites , nor Hivites , nor Iebusites , BVT Israelites , THEY were MEN of WARRE . No Slaves , no Captives , no Aliens , no Forrainers , but Free-men , Free-borne , Native Subjects , Naturall Citizens , THEY were MEN of WARRE . Thus this relative particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THEY , as here it is used , is to be taken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with an excellency , as importing some eminency of the Persons here meant . This choice then of Persons maketh much to the Dignity of Chivalry .

§. 3. Of the property of men of Warre .

2. AS there was choice made of persons in regard of their outward priviledge , Israelites , Natives , Citizens : Elegit Deus ex fortissimis Israel & ad bella dectissimos . Bern. ad Mil. Temp. cap 4. so also in regard of their inward property . For the second word of my Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 MEN , though it be oft used for mortal men , subject to many miseries , yet is it also put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 valorous men , and attributed to those choice men which were taken out of the twelve severall Tribes of Israel , and sent to spie the Land of Canaan . Yea , this very word Numb. 13. 2 , 3. is twice used in that exhortation which the Philistims use to encourage one another , when they heard that the Arke of the LORD was brought into the host of the Israelites : and it is used to set out valour and courage in men . For thus , word for word it may be translated , Be men : some translate it thus , Play the MEN : Others thus , Quit you 1 Sam. 4. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 estote viri . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 S●is viri . like MEN. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by transposition of a letter , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Men of place and power , Commanders , Captaines . Thus the MEN here meant , may be distinguished from the vulgar , common sort of men . The Hebrews put such a difference betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the Grecians doe betwixt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Latines betwixt Vir and Homo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importeth such an one as hath in him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fire , Life , and Spirit : but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a man of the earth . Vir by the Latines is so called of vertue and prowesse : but homo ab humo , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the earth . In Greeke , they most properly are stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Herod . in Polym . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , virtuous , valorous , magnanimous : but all of all sorts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Our English is herein penurious , it wanteth fit words to expresse this difference : We call all , whether mighty or meane , Men : yet sometimes this word MEN in our tongue hath his Emphasis , as in these and such like phrases , They have played the MEN. They have shewed themselves MEN. They are MEN indeed . Thus in the English translation of the Scripture it is used , I Cor. 16. 13. Quit you like MEN. And 2 Sam. 10. 12. Let us play the MEN. That the word here in my Text is so to be taken , is evident by comparing this with like places . Those valiant men that came out of sundry Tribes to David in Hebron , to turne the kingdome of Saul to him , of whose courage 1 Chron. 12. 23. and Prowesse much is spoken , are stiled with the words here in my Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Men of Warre . — 38. Iocl 27. — 3. 9. 2 Chro. 17. 13. The Prophet Ioel applieth these two phrases 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mighty Men , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Men of Warre , to the same persons . Where the magnificence of Iehosaphat is set out as Salomons magnificence is here set out , in Ierusalem there are said to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Men of Warre , and by way of exposition they are further stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mighty men of valour . They were therefore choice Men of courage , Men of valour , that are here meant in my Text : so as their Property doth further set out the Dignity of Chivalry . In that , though Natives onely and Israelites were deputed to the imployment here mentioned , yet not all sorts of Natives and Israelites , but such as were well reputed of for virtue and valour , and fit for their imployment .

§. 4. Of preparation for war under a Prince of Peace .

3. THese Natives of name , select Subjects , Men of mighty minds , to what imployment were they appointed ? Even to Warre . They were men of WARRE . What need might there then be thought to be of Men of Warre ? Had all the Nations round about proclaimed Warre against Israel , as in Ioshuas time ? Or was Warre within their Ios. 9. 1 , 2. gates , as before Deborahs daies ? Or were their enemies Iudg 5. 8. Iudg. 15. 11. Rulers over them , as when Sampson began to be a Iudge in Israel ? No such matter . What then ? Was this the time to take revenge of Israels 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 Warre . Salomon now raigned . Salomon 2 Sam. 8. 1 , &c. that Prince of Peace . His name proported Peace . For , Salomon had his denomination from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Peace . Peace also was promised to be in his daies . Both the forenamed Name of Peace , and also the promise of Peace are expresly mentioned by God himself , where he thus speaketh to David , Behold a Sonne 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 Salomon : and I will give peace and quietnesse to Israel all his daies . This Salomon was herein an especiall Type of the great Prince of Peace , Christ Iesus , who is Our Isa. 9. 6. Ephes. 2. 14. Peace . In that then , where there was no feare of danger , nor any instant , urgent necessity required , in a time and place of Peace , under the raigne of a Prince of Peace , They , of whom you heard before , They were Men of WARRE . Surely preparation for Warre , Exercises thereto , Martiall discipline , Artillery tacticks , and Military trainings are matters of moment , commendable and honourable , not tobe rejected or neglected , but duly to be respected , and daily practiced , at all times , in all places , whether of perill or peace . This third and last branch therefore ( as it is here set downe ) even the Part which the forenamed Persons performed , amplifieth the Dignity of Chivalry . For , They were Men of WARRE .

§. 5. Of the principall Points of the Text.

THus have I cleared the generall Scope of my Text , and laid open to your view this promised Pearle , the Dignity of Chivalry : by shewing how every word of my Text eyeth that marke , 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 beene opened before you , ( namely , 1. The singular Persons , THEY , 2. Their speciall Property , MEN. 3. Their select Imployment . WARRE . THEY were MEN of WARRE . )

These three points ( I say ) afford to our heedfull consideration these three usefull Observations . * * The three principall points of the Text. I. The Artilery profession is an honourable function . II. Military men must be of mighty minds . III. In peace to prepare for Warre , is a principall part of prudence .

Of these in order : and first of the first .

§. 6. Of the honour of a Souldiers function .

THe Artillery profession is an honourable function .

To treat much of the Artillery profession , before this Artillery Company , would be to act a 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 Warre , orderly to march in their due place , wisely to encampe , and skilfully to embattaile . 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 , Iebusites , and such like servile persons comming from a base of-spring , The souldiers profession , and honourable function . were counted unworthy hereof . In Israel Israelites , Children of the ever renowned Patriarchs , Abraham , Isaac , and Iacob , Men of highest and greatest esteeme , THEY were Men of Warre . 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. himselfe , that Prince of God ( as he is for excellency sake stiled ) trained up in Artillery exercises , not bond-slaves , bought with his money , but such as were borne and brought up in his house , whom he had in high esteeme . THEY were Men of Warre . Where as old Ishai , an understanding and wise man had eight sonnes , the three most honourable of 1 Sam. 17. 12 , 13. them all , even the three eldest , were trained up in an Artillery profession , THEY were Men of Warre . And though David , being the youngest of all , were by his Father deputed to be a shepheard , yet his brave mind affecting more honourable imployments , whereunto also he was incited 1 Sam. 17. 32 , &c. by divine instinct , he would needs prove to be a man of Warre , and indeed proved to be an approved Man of Warre . Saul himselfe though a King , Ionathan , that lovely Ionathan , — 18. 27 , 30. Who of old were men of Warre . the Kings Sonne and heire , other of his brethren , all Kings Sonnes , THEY were Men of Warre . Of old , the best of a Nation , best in bloud and birth , as Kings , Princes , Nobles , their children and kindred : best in stature and propernesse of body , as the three tall , proper sonnes of Ishai : best in courage , valour , and strength , as they whom Saul chose to follow him : best any other way , THEY were Men of Warre . 1 Sam. 14. 52. What shall I more say ? For the time would faile me to speake in particular of Ioshua , Gedeon , Iepthah , David , Iehosaphat , Hezekiah , Iosiah , and other like worthies , royall persons , that were trained up in the Artillery Profession , and thereupon waged many battels valiantly and victoriously . THEY were Men of Warre . We read of few battels in Scripture , wherein Kings , or other chiefe Governours had not their place and part . In Assyria , Persia , Greece , and Rome , the foure 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 Warre . 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 imployments . Imperatores Emperours , were at Titles of honour most due to men of Warre . first Generals of armies : Duces Dukes , were Captaines of bands : Comites Earles , were Lieftenants , or Provosts-Marshalls : Milites Knights , were choice Souldiers : Equites Esquires , were horsemen in Warre . These and other like honourable titles were at first given to men , because THEY were Men of Warre . The honour of Knight-hood is knowne properly to belong to such as have well deserved in Warre . Our Ancestours got their greatest renowne by warlike affaires . 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 Warre . been accounted an honourable function ? Many honourable parts and endowments are requisite to make a man expert in the Artillery profession , as , Soundnesse of judgement , Sharpenesse of wit , Quicknesse of conceit , Stoutnesse and courage of mind , Vndauntednesse in danger , Discretion mixed with passion , Prudence , Patience , Ability and Agility of body , and of the severall 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 Armes .

ENducement to men of place , power , and parts , to Governours , to Nobles , to Rich men , to all that can any way add any honor to this profession , to do what they can to the advancement of that which is in it selfe so honourable ( as hath been shewed ) 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 artes . Cic. Tusc. quaest. lib. 1. all professions in all ages beene brought to that perfection whereunto in any kind they have attained . The respect and reward which of old hath beene afforded to valorous , and couragious , well exercised , and well experienced Captaines and Souldiers in the foure fore-named Monarchies , made them so abound with Men of Warre , as the whole world was made to tremble at the heare-say of them . When once a question was moved , why after Virgils 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 liberall Patrons live : Their countries will another Virgil give .

An answer very pertinent to the point in hand : and fitly it may be applied to Captaines and Souldiers , 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 Martiall discipline and warlike trainings , fostered and honoured thorow-out 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 , &c. nor Rome of her Scipioes , Horatij , Fabij , Pompeis , or Caesars . Meanes among us are more wanting then Men , or Minds . Oh that this Enducement might prevaile with Men of Meanes , 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 ought most to respect it , yet it being honourable in it selfe , be encouraged to go on therein . The practice of a good thing is then most commendable , when , for the goodnesse of it , it is practised . The puissant Princesse Deborab , that rose up a Mother in Israel , and a Iudge therein , with admiration said , of such as offered themselves willingly , My heart is on them . Had your Mother Iudg. 5. 9. London , or your Grand-mother England a tongue to expresse her mind , she would with like approbation say to you , that shew your selves 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 cheerefully 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 owne accord , without compulsion by others , or remuneration from others , he accepteth them as done for his owne 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 sonne of Zichri a great Captaine and Commander of two hundred thousand mighty men of valour , under King Iehosaphat , that he willingly offered himselfe 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 , &c. Ambr de Abr Pat. l. 1. c. 3 it may be said , ye offer your selves 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 , Feare 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 meane such as are in the floure of their age , of sufficient stature and strength , well able to afford time and meanes for Artillery exercises , to offer themselves readily and chearefully 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 houres cannot better be spent then in the Artillery Garden , and in the practice of Martiall 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 Souldiers .

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 signe 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 Warre , that God caused Gedeon to observe for retaining some , and dismissing others , tendeth to this purpose . The signe was this : They which lapped water with their tongues were entertained : They which kneeled downe to drinke were cashiered . The Reason was this . They that kneeled downe to drinke , manifested thereby a luskish , sluggish disposition , and desire to soope up their bellies full . The other that took up water in their hands , and lapped it with their tongues , shewed that their mind was so on their worke which they had to do , as they would not tarry to kneele downe ; they would onely lap and be gone , a little for present necessity , so much as might somewhat slacke their thirst , and refresh them , was sufficient . Gods appointing such onely to be retained for Warre , proveth the point in hand . Much more the expresse precepts which by God himselfe and his Ministers , were given unto those that were set apart for Warre , to be valiant , and couragious . When God deputed Ioshua to be Generall over all Israel , he gave him this expresse 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 , feare not , nor be afraid of them . Yea , God ordained it for a perpetuall Law , that when Deut. 31. 7. his people were to go to Warre , this Proclamation should be made , What man is there that is fearefull and faint-hearted ? let him go and returne unto his house . This Law God commanded Deut. 20. 8. Gideon , to proclaime before his army . The equity thereof was so clearely discerned by the very light of nature , Iudg. 7. 3. as many of the Heathen put it in practice : by name , Iphicrates the Athenian , and Epaminondas the Theban . If such as are fearfull and faint-hearted be not fit for Warre , 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 Martiall Exercises . Most meet it is that Military Men be of mighty minds . It is usuall with the Holy Ghost to set out such men as were trained up and set apart to Warre , to set them out by their power and prowesse . Of those foure 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 Warre , a valiant , a mighty man . Of those many hundred thousands which Ioab numbred in Davids time , it is said that they were valiant men that drew swords , even every one of them ( as the Hebrew phrase implyeth . ) And of those many hundred thousands also which out of Iudah and Israel were gathered together in two armies to fight one against another in Abijahs , and Ieroboams time , it is said that they were * * The Hebrew is very emphaticall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the emphasis whereof being observed by the LXX . is thus expressed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mighty in might . valiant men of Warre , mighty men of valour : which commendation is also given to those many troupes of trained souldiers which Iehosaphat maintained in Ierusalem , 2 Chron. 17. 13. When David purposed to take vengeance of Ammon for the indignity and ignominy which was offered to his Ambassadours , he sent Ioab 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 tooke him unto him , namely to traine him up in Martiall discipline . Of David himselfe , 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 Warre ; fit for the battell ; that could handle shield and buckler : whose faces were like the faces of Lyons , &c. Doth not this frequent mention of the might and valour of such as were for Warre , shew , that they that take upon them to be Military men , must be of mighty minds ; and that timorous , weake , and feeble persons are not fit for the Artillery profession ?

§. 11. Of the damage of timorous souldiers .

WHere God first enacted the fore-named Law , that no fearefull persons should goe to Warre , he rendreth this Reason , Least his brethrens heart faint like his . Lamentable Deut. 20. 8. experience hath given too great evidence of the truth hereof . A few white-liverd , faint-hearted souldiers have oft beene the ruine of a great strong Army which hath beene put to rout by reason of their fainting , and yeelding , so as such men are more fit to stoope downe to a sythe , then to take vp a sword , to lift a pitchforke then to tosse a pike , to handle a mattocke then to hold a musket , and to carrie a bush-bill rather then 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 feare the face of many . It is noted that Abraham armed three hundred and eighteene , to expresse 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 , &c. 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 atchieved by Davids Worthies , by reason of their valour and courage , and you shall find , that a few couragious men to great armies of cowards , are as so many Lyons to whole heards of deere : Five may chase an hundred , and an hundred put ten thousand to flight . Is it not then most meet that Military Men be of mighty minds ?

§. 12. Of Righteousnesse making valorous .

IN applying this point . I will give you a divine direction for attaining to that which hath beene proved to be so requisite , valor and courage . The direction is grounded on one of Salomons Proverbs , which is this , The wicked flie when no Pro. 28. 1. man pursueth : but the righteous are bold as a lyon . Righteousnesse then maketh men valorous , wickednesse 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 proverbe . A righteous man cannot be here thought to be such an one as hath in every part , point , and degree fulfilled the Law of righteousnesse 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 soule the bloud of Christ , for purging away all his unrighteousnesse , and laying hold on Christs righteousnesse , to be justified thereby , doth his uttermost endeavour to keepe a cleare conscience before God and Man . This man of all others must needs be the most valorous , whose soule is fenced with the brest-plate of righteousnesse , and shield of Faith , as well as his body , with armour and weapons of steele . He feareth nor Divell nor man . His conscience will make him fight in none but a good cause . His Faith will make him couragious 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 bloud and support a man , as this Spirit . Might of mind may overcome the force of fire . But if the earthen vessell of S. Laurentius animi virtute vincebat ignis naturam . Amb. Offic. l. 1 c. 41. Et sihostes nos perimant , nullum lamen ad animas periculum migrat , &c. 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 retaine this spirit , then flieth it upward to the place of rest and triumph , passage being made for that righteous soule to ascend to the society of the soules of just men made perfect : so as the supposed conquest over such anone is the cause of his triumph , and maketh him more then a Conquerour . The death of his Saints is precious in the sight of the Lord . But in Warre so much more precious it is , by how much more glorious . Get faith therefore and a good conscience , get them , and keepe them , and they will keepe you from faint-heartednesse : 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 wickednesse making timorous .

ON the contrary side , A wicked man must not every one be accounted , that hath committed any sinne , ( for All have sinned : ) but such an one as loveth wickednesse , 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 sinnes to be as not committed . For , the bloud of Christ , which cleanseth us from all sinne , cleanseth all that believe and repent . But infidelity 1 Iohn 1. 7. and impenitency lay all sinnes open to the wrath and vengeance of God . Knowledge and conscience thereof cannot but fill the soule with many feares and terrours : whence Lev. 26. 36. D. Barlow in his Sermon preached at Pauls Crosse . March 1. 1600. being the next Sunday after the execution of the late Earle of Essex . it commeth to passe that such wicked men feare and flie , when none pursueth them . Thus much is expresly threatned against such wicked men . I will send , saith God , a faintnesse into their hearts , and the sound of a shaken leafe shall chase them , and they shall flie as flying from a sword , and they shall fall when none pursueth , &c. It was the speech of the valorous Earle of Essex , that Sometimes in the field encountering the enemy , the weight of his sinnes lying heavy upon his conscience , being not reconciled to God , quelled his spirits , and made him the most timorous and fearefull man that might be . Take heed therefore , O yee Captaines , Commanders , and other Members of the Artillery Company , take heed , as you would have your inward disposition fit for your outward profession , of suffering sinne to lie up on your soules . Let your function be a motive to make you trie the truth of your conversion . Be ye righteous , that you may be indeed couragious .

§. 14. Of courage against spirituall enemies .

ANd to take occasion from your externall profession to put you in mind of your spirituall condition , which is , to be Souldiers of Christs bands , under his colours , whose Artillery Garden is the Church Militant , where your Martiall discipline in which you are daily trained up , is not for recreation and pastime , but in very good earnest , to conquer , unlesse you will be conquered , and that in a combate of great consequence , wherin 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 temporall , but eternall life is in great hazard . If ye overcome , ye are free for ever , and gaine an inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven . If ye be overcome , 1 Pet. 1. 4. ye are perpetuall slaves to Satan , that malicious enemy , who will hold you with everlasting chaines under darknesse in torture and torment endlesse and easelesse , mercilesse and remedilesse . To put you in mind , I say , of this your spirituall condition , know that if valour , and the forementioned ground thereof be so requisite , as hath beene shewed , against bodily enemies , which are but flesh and bloud , how much more against spirituall enemies , which are not flesh and bloud , but principalities and powers . These especially , we ought to resist stedfast in the Faith . The chiefe spirituall enemie of our soules , the Devill , from whom all our other spirituall enemies receive their strength and courage , is like a Wolfe , and that as in fiercenesse , so in fearefulnesse . A Wolfe , if he be stoutly resisted , will flie away , but if he be fearefully shunned or yeelded unto , then he will the more fiercely assault , and more greedily devoure . Even so the Devill : Resist the Devill and he will flie 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 yeeld , and he will the more eagerly pursue , and the more easily prevaile . Neither , if he prevaile , will he any whit the more spare thee for thy yeelding 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 Divell . Being thus armed , Watch ye , stand fast in the Faith , quit you like men , and be strong : stand couragiously , and ye shall stand victoriously .

§. 15. Of preparing for warre 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 Warre , is a principall part of prudence .

The most prudent Prince that ever governed people , put in practice this point of policie : even Salomon , 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 shal any arise like thee . This Salomon enjoyed much peace , and had a promise to enjoy peace all his daies , and had no cause to feare 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 barres , and chariot-cities , and cities of horsemen , and had his 2 Chron. 8. 5 , 6 9. trained men of Warre , which are here noted in my Text ; yea , to shew his store of warlike provision , it is expresly noted , that he had 40000 stalls of horses for his chariots , 1400 1 King . 4. 26. 2 Chron. 1. 14. Abrahams Artillery Garden . chariots , and twelve thousand horsmen . The first Father of that stocke , wise Abraham , whose house was a place of peace , ( for the feare of God fell upon all nations round about him , they honored & 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 Warre , such as were borne and brought up in his house : the number of which Company I suppose was greater then the number of your Company . For , at once on a sudden he armed and led to the War more then three hundred trained men . And it is not likely that he left his house destitute of all defence . He had questionlesse 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 overthrowne by their enemies . To presse this patterne 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 Righteousnesse , whose nation shewed 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 troupes , blessed him and them , gave good entertainement to them all , and congratulated their returne , giving thereby an evident demonstration of his approbation of Abrahams providence and prudence in maintaining an Artillery Garden for his house . The condition of Iehosaphats Kingdome ( who was the fourth sonne that by lineall discent came from Salomon , 2 Chron. 17. 10 , 11 , 13 , &c. and sate on his Throne ) was much like to Salomons . For the feare of the Lord was upon all the kingdomes of the land that were round about Iudah , so that they made no warre against Iehosaphat : But in Testimony of amity , they sent him yeare after yeare many presents : Yet he placed sorces in all the fenced cities of Iudah , and set garrisons in the Land , and had eleven hundred and threescore thousand Men of Warre , mighty men of valour that waited on him , besides those whom he put in the fenced cities thorow out all Iudah . Admirable it is , and ( but that the word of truth records it ) incredible , that in so small a Kingdome as Iudah was , there should be so many trained , expert , valiant men of Warre , as were in Iehosaphats time . When Iudah and all Israel were joyned together , even all the twelve Tribes in one Kingdome , that Kingdome was nothing so spacious as England is . For , some of our Shires are larger then some of their Tribes were : and yet our Shires are in number above foure times more then their Tribes were : For , wee have * * In England 39. in Wales 13. above foure times twelve shires . How farre then do the three Kingdomes under the Dominion of our Soveraigne , England , Scotland , and Ireland , how farre do they exceed in spaciousnesse , the Kingdome of Iehosaphat ? Yet question may be made , whether in these three Kingdomes , there be so many score thousands of trained Souldiers , well disciplined men of Warre , mighty men of valour , as there were hundred thousands in Iudah . We account twenty or thirty thousand a great Army , fifty thousand a royall Army . What then an hundred thousand ? What an hundred thousand eleven times multiplied , and threescore thousand added thereto ? All these were under their Captaines , by name , Ready for Warre , 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 souldiers , men expert , and ready for Warre at all times . Therefore frequent mention is made thereof . To omit other particulars , in Davids time , Ioab gave up the number and summe of fifteene hundred and seventy thousand men of Warre , and yet left two 1 Chron. 21. 5. Tribes un-numbred . Surely there must needs be many Artillery Gardens , and they well replenished , Martiall discipline must needs be there much exercised , where were so many thousands , yea hundred thousands trained up to Warre . If the wiseman might send men to the Ants to learne of them Pro. 6. 6 , &c. 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 alwaies provided with expert Souldiers trained up to Warre , even in times of peace . A maine difference is herein put betwixt wisemen and fooles . We have a proverbe that saith , A foole will take his cloake in foule weather . But a wise man takes it with him at all times . He knoweth that a bright sun-shine day may be soone turned into a cloudy rainy day . Peace is not like the unmoveable mountaines , but rather like to the variable skie . Wisdome 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 Warre .

§. 16. Of the benefits of Artillery Gardens .

WHere are many Artillery Gardens , and they much frequented , and Martiall discipline therein daily and duly exercised , Amitie with such Kingdomes will be earnestly desired , and welcomely embraced : Kings of such Kingdomes will be admired of their friends , and feared of their foes : Subjects of such Kingdomes will find just and kind entertainment in forraigne parts : Natives and Allies wil be secured : All manner of callings freely exercised : Lands and inheritances quietly enjoyed : Enemies danted : Invasions and insurrections prevented : and many , many evills avoided . They who reverence nor God nor man , where they see or heare of an over-mastering power , wil be kept within compasse ; and though conscience do not alter their inward disposition yet constraint will order their outward conversation . But on the contrary , by fearlesse and carelesse security , The damage of neglecting Armes . by neglect of Artillery and Military exercises , by want of men meet for Warre , whole Cities and Kingdomes are oft made a booty and prey to their enemies , and suddenly ruinated . Instance Laish , they were a people that were at quiet and Iudg. 18. 27. secure , and the Danites on a sudden smote them with the edge of the sword , and burnt 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 fore-mentioned patterns of prudent Princes , and wise States-men , recorded and approved in Gods Word , for training up armies of men in warlike exercises , and that in times and places of peace : If the many great benefits which therby arise and acrue to a Land and Kingdome , and the many great mischiefs which are like to follow , upon a carelesse neglect therof , be motives of force , motives of force are not wanting to prove , that , In peace to prepare for Warre , is a principall part of prudence .

§. 17. Of the commendation of Artillery Gardens .

THe Application of this point , doth as neerly concerne this Artillery Company , as any of the former , both for justification , and also for approbation and commendation therof . Were our daies more halcyon , more quiet and peaceable then they are , or were they more free from feare of danger then they are , yet were your Artillery exercises lawfull , needfull , usefull . True it is , that they are not in pitcht fields , pede pes , & cuspide cuspis , face to face , foot to foot , speare to speare against enemies . They are in a quiet City , in a time of peace among your selves . 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 battels , and a means to make them well to weld their Armour in War . They are like those warlike sports & pastimes which were practiced by Cyrus when he was a youth , and by his coequals , and play-fellowes . They are delightsome recreations . But what then ? Are they therfore not lawfull ? Or not needfull ? Or not usefull ? 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 Gods Word , that condemneth all recreations , all delightsome pastimes . He is too improvident and imprudent , that conceiveth nothing needfull or usefull , wherof there is not necessary use in that present and instant time wherin it is used .

§. 18. Of warlike recreations .

WEre your Artillery exercises onely 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 herafter 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 souldiers , 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 then all the Military Companies can afford , yet might sufficient store of Captains , and other Commanders and Officers be taken out of your Companies to governe 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 battell 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 Lawes for the exercise of shooting , as they did : For ,

1. Every Master of a Family ( except spirituall men , & Iustices 9. Statute in 33. yeare 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 suffred any betwixt the age of 7 and 17 , son or servant to abide in his house without bow or arrowes a moneth together , for every such default he was to pay 40 shillings .

5. If a servant took wages , his Master might buy him bow , and arrowes , and deduct the price out of his wages .

6. If any man-servant betwixt the yeares of 17 and 60 , that took wages , were a moneth without bow and arrowes , for every such default he forfeited 6 shillings and 8 pence .

In those daies 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 therof 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 , &c. 1 Chron. 5. 18. — 8. 40. — 12 2. — 17. 17. — ●6 . 14. — 35. 23. Psal. 44. 6. — 76. 3. frequent mention of bowes and arrowes , in Scripture , as instruments of War , sheweth that of ancient time they have been used to that purpose : and a a 1 Sam. 20. 20. Ionathans using his bow and arrowes for recreation , sheweth that of old among Gods 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 marke , or els they could never have attained to such extraordinary skill , as to b b Iudg. 20. 16. 1 Chron. 12. 2. sling stones at an haires breadth and not faile . 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 usuall 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 preserued : and while you are exercising your selves therein , you are imployed in your calling , and you go on in that way , where in God promiseth to give his Angels charge over you , to beare you up in their hands , Psal. 91. 11 , 12. least you dash your feet against a stone .

§. 19. Of neglect of Artillery exercises .

WHen I duly weigh that little which hath been said , and withall 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 blindnes , carelesnes , improvidence , and security of this our age , in neglecting and dis-respecting a matter of so great consequence , so nearly concerning the glory , tranquillity , and safety of the whole land , and of all societies and severall persons therin . Me thinks that it is more then meet that every City and Corporation , if not every Towne 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 publique allowances should be afforded to such as willingly offer themselves to these Military exercises . I have heard of liberall legacies and bountifull donations given for making Cawsies , mending High-waies , 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 therfore 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 .

BVt because every rare thing is precious , I rejoyce 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 appeare to be . By you it must be effected , if it be effected , that the ancient English name and Renowne for Martiall discipline be preserved ( if not repaired also ) and propagated to posterity . Be not therefore now slacke in prosecuting that which you have so well begun . Be diligent to keep your training daies , and to exercise your armes , that such as by much practice are well experienced , may be presidents and patterns to others : and those others by like constant practice may attaine to answerable experience . Let no discouragements dismay you . The lesse encouragement you have from others , the greater is your praise , that so willingly take such paines at your owne cost , to make your selves serviceable for the defence , security , and safety of the Land and Kingdome where you live . In you my Text is in our daies and Land verified ; for of you it may be truly said , THEY were MEN of WARRE .

FINIS .

Since Englands Deliverances ( noted in The Churches Conquest , §. 93. ) were printed , I found a remarkable one omitted , which I had rather should be here set out of place , then not set downe at all . Mr. Camden thus relates it .

OVt of the smothered fire of the rebellion in the North , there brake forth as it were out of the embers , a new flame , at Naworth in Cumberland neare the wall of Severus , called Picts Wall : kindled by Leonard Dacres second sonne to William Lord Dacres of Gillesland . This Leonard Dacres ( when the Lord Dacres his Nephew by his elder brother died ) stomacked much that so goodly an inheritance was come by law to his Neeces ( whom the Duke of Norfolke their father in law had betrothed to his sonnes ) and commenced suit against them : which , when it proceeded not according to his desire , he fell to plotting and practicing with the Rebels . But when they had taken up the banners of Rebellion sooner then he thought , and were proclaimed Enemies to their Country , whiles he was at Court , he was admitted to salute the Queene , tendring her his best service against the Rebels , and in that respect was sent home againe . By the way ( as was found afterwards ) he imparted counsailes with them by Messengers that went betweene him and them : and incouraged them , promising great matters from the Ambassadours of forraigne Princes : and amongst other things , that he ( having levied men in the Queenes name ) would make away the Lord Scroope Warden of the West March , and the Bishop of Carleole : which when he could not effect , he sent letters of Commendations after the Earles 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 owne inheritance , and under colour of defending his owne 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 souldiers of Barwicke . The Rebels not trusting to their strong holds , march forth to encounter him : and a three cornered battell 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 crook-backed ) omitted nothing that could be required in a most valiant Leader : but after very many of his men were slaine , 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 poore man at Lovaine : so as it seemeth his father was not much deceived , who upon his death-bed , prayed God to send him much sorrow for his disobedience .

After the forementioned defeate a letter ( 26. Febr. 1569. ) was drawne and presented by the Secretary of State unto her Majestie to signe : 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 signe , she wrote of her selfe and with her owne hand on the same leafe this ensuing letter , which by the helpe 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 faithfull 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 Doute muche my Harrie wither that the victorye given me more joyed me or that you wer by God appointed the instrument of my glory and I assure you for my countries good the first might suffice but for my harts contentation the second more pleased me It likes me not a litell that with a good testimony of your faithe ther is seen a stout courage of your mind that more trusted to the goodnes of your quarell than to the wekenes of your nomber Well I can say no more beatus est ille servus quem cum Dominus venerit inveniet faciendo sua mandata And that you may not thinke that you have done nothing for your profit thogh you have done muche for your honor I intend to make this jorny somewhat to increase your livelode that you may not say to your selfe perditur quod factum est ingratae .

AN ALPHABETICAL Index of the speciall Points noted in The Churches Conquest , The Extent of Gods Providence , and The Dignitie 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 Armes to be exercised . 429 ARTILLERY . Artillery men incouraged . 418 Artillery Gardens . 429 Artillery Gardens benefits . 430 Artillery exercises too much neglected . 428 , 431 Articles six in Henry 8. daies . 391 Arrowes and bowes of much use . 430 ASSAVLTS . 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 . Vse of Banners . 313 , 314 BLOVD . Bloud in war may be shed . 292 Bloud which David shed . Why it kept him from building the Temple . 294 Rules about shedding Bloud . 295 Burden of one another to be borne . 282 See Weake . Bowes and arrowes of much use . 430 C CHance . See Fortune . Christs intercession ground of encouragement . 244 CHVRCH . Churches assaults . See Assaults . Church why suffred to be over thrown by enemies . 269 , 346 Churches quarrels undertaken by God . 337 Consider others weaknes . 275 Contentednesse . 389 Continuance in prayer . 263 See Prayer . Courage against spirituall enemies . 424 D DEfence sufficient ought to be in a land . 208 Defensive warre . 215 Deliverances publike to be publikely praised . 325 Deliverances to be ascribed to God . 327 Deliverances of Q. Elizabeth . 353 Deliverances of King Iames . 359 Desolations of war . 339 , 345 Despise not meane things . 382 Devill . See Satan . Devotion inward to be manifested by outward gesture . 233 Downe-fall of Papists in Black-friers . 393 E ELizabeth , Englands Q. deliverances . 353 Her letter to Lord Hunsdon . 434 ENEMIES . Enemies to be kept out . 106 Enemies why suffered to prevaile over the Church . 269 Enemies in what cases they may be tortured . 296 Enemies destruction a glory to God . 309 Enemies judgement comfort to Saints . 310 Enemies spirituall with courage resist . 424 Enmity betwixt godly and wicked . 186 , 187 Englands troubles . 361 Evils of Warre . 342 , &c Expedition needfull . 235 , 236 F FAITH . FAith strengthened by Gods former works . 241 Faith makes prayer powerfull . 258 Faith the meanes to receive blessing from God . 259 Faith impeacheth not Gods power . 260 Directions to pray in saith . 261 Faith supported by Gods properties . 261 Faint in prayer the best may . 265 Fainting in prayer prejudiciall . 266 Feare not man . 382 FORTVNE . Fortune a fiction . 379 Fortune robs God of his glory . 380 Fortune a secret providence . 381 G GEnerals have the honour of good successe in war . 287 Generals need many vertues . 288 Generals of old , Kings . 415 GESTVRE . 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 enemies destruction . 309 God avengeth . 309 Gods vengeance extends to mans ruine . 310 Gods vengeance in every place . 312 Gods helpe to be sought in time . 235 Gods former workes 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 affaires . 386 Gods will to be submitted unto . 387 GOVERNOVRS . Governours to protect their people . 203 Governours dignity for peoples good . 204 Governours to seeke helpe of God in publike need . 253 Governours to be acquainted with Gods former dealings . 308 Governours to be obeyed . 245 Governours care of publike piety . 323 Gun-powder-treason . 306 , 360 H HAtred . See Malice . Helpe to be sought in time . 235 Hill a fit place for prayer . 226 History . See Record . Honour double to souldiers . 416 Honourable is the profession of warre . 414 Honourable titles from warre . 416 Hope to such as overcome . 270 Hur. What it signifieth . 251 I IAmes King of Englands deliverances . 359 IEHOVAH . The mysteries of this title . 315 Implacablenesse of man makes God implacable . 338 Inhumanity of Amalek . 195 Intelligences usefull . 207 Intercession of Christ ground of encouragement . 244 Ioshua , why so called . 200 Israel . What it signifieth . 191 Iudgement . See Vengeance . Iudgements to be remembred . 304 Iudgements when to be accounted vengeance on sinners . 400 K KIll . See Bloud . King Iames his deliverances . 359 King of Englands troubles . 361 Kneeling in prayer . 223 L LIfe of Subjects to be hazarded on command . 247 , 248 Luck . See Fortune . M MAgistrates . See Governours . Maintenance due to men of warre . 417 , 432 Malice of Amalek . 183 Malice hardly satisfied . 185 Malice of an increasing nature . 186 Malice of others must make us warie . 187 Malices end . 189 Malice takes all base advantages . 197 Malice provokes to do wrong . 188 Man not to be feared . 383 Meane things not to be despised . 382 MEANES . 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 Meanes and prayer . 230 Memorials of mercies . 326 Memorials of Gods judgements . 301 Ministers to seeke help of God in publike need . 253 Mis-judge not such as are vanquished . 271 Moses , why so called . 200 Moses rod. 226 N NEwes if false causeth ill consequences . 239 Notice to be taken of that for which we pray . 238 O OBedience to be yeolded to Governours . 245 Obedience in going to warre . 247 Observation of Gods former dealings . 308 Offensive warre . 215 Causes thereof . 215 Offensive warre how unprosperous . 291 Oath of God . 333 P PApists Down-fall in Black Friers . 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 publike to be ordered by Governours . 323 Power of faithfull prayer . 258 Praise for enemies destruction . 310 Praise publike for publike deliverances . 325 PRAYER . Prayers gestures many . 222 Prayer to be added to other meanes . 230 Prayer for successe in warre 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 wherof 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 powerfull . 258 Prayer how in saith . 261 Prayer continued powerfull . 263 Prayer when to be continued . 264 Prayer of faint spirits . 265 Prayers faint prejudiciall . 266 Prepare for war in peace . 413 425 Preparation to great exploits . 205 PRINCES . See Governours . Printing when invented . 304 Professours of truth why hated . 188 Promises of prayer to be performed . 254 PROVIDENCE of God . Providence extends it selfe to the least creatures . 374 and to the least things . 376 Providences extent . 377 Grounds thereof . 378 Providence on things below . 381 Publike piety to be ordered by Governours . 323 Publike praise for publike deliverances . 325 Q QVarrels of Church undertaken by God . 337 Queene Elizabeths deliverances . 353 , &c R REcreations warlike . 429 430 RECORD . Record things . 303 , 307 Records caused by God . 301 Records divine by mans ministry . 302 Records of matters of moment . 303 Records publike to be safely kept . 303 Remember Gods unalterable resolution . 332 Rehearse to others matters of moment . 305 Resist spirituall enemies . 424 Revenge is Gods . 309 Righteousnesse makes valorous . 422 Rod of Moses . 226 Ruine by warre . 311 , 339 , 342 , &c. S SAints may faint in prayer . 265 Satans power in naturall men . 186 Satan to be resisted . 425 Seeke helpe of God in time . 235 SOVLDIERS . Souldiers hazard lives . 248 Souldiers may shed bloud . 294 Souldiers encouragement . 217 Souldiers trainings . 428 , &c See Artillery . Souldiers many in Israel . 427 Souldiers profession honourable . 414 Souldiers double honour . 416 Souldiers must be valorous . 420 Souldiers timerousnesse dangerous . 421 Spirits united helpfull . 283 Standing at prayer . 224 Stratagems in warre lawfull . 198 Successe in warre of Generals . 287 Successefull warre . 289 Support one another . 276 , 284 Swearing attributed to God . 333 T TImerous souldiers dangerous . 421 Timerousnesse from wickednesse . 423 Tortured when enemies may be . 296 Trainings of souldiers . 428 , &c Treasons against . Q. Elizabeth . 354 , &c Treasons against K. Iames . 359 Treason of gunpowder . 306 , 360 V VAlour requisite for souldiers . 420 Valour from righteousnesse . 422 Vanquished have hope . 270 VENGEANCE . See judgement . Vengeance is Gods . 309 Vengeance of God to mans ruine . 310 Vengeance of God in every place . 312 Vengeance sworne by God . 333 Vengeance long continued . 340 Victory attributed to Generals . 287 Violence with violence opposed . 218 Vnion of spirits helpfull . 283 W WArre . Vndue beginning thereof . 188 Warre , how justly begun . 190 Wars issue when it s unjustly begun . 190 Warres stratagems . 198 Warre lawfull . Many arguments to prove it . Objections answered . 209 &c 347 Warre with Christians may be made . 213 Warres necessity and benefit . 214 Warres , what are just . 214 Warre defensive . 215 Warre offensive . Causes therof . 215 Warre limited with cautions . 216 Warre to be undertaken on command . 247 Warre wavering . 268 , 346 Warre well waged successefull . 289 Warres just to be undertaken . 290 Warre first begun may prove worst . 291 In Warre bloud may be shed . 292 Warres ruines and other evils . 339 , 342 , &c In Warre better part oft put to worst . 346 Warre the sorest judgement . 348 Warre not to be delighted in . 350 Warre to be avoided by Christians . 350 Warre to be waged with circumspection . 351 Warre to be kept out of a land . 352 For Warre who fit , or unfit . 419 , 420 For Warre prepare in peace . 425 From Warre titles of honour . 416 Men of War . See Souldiers . Warlike mens propertie . 411 Who of old men of Warre . 415 To men of Warre what requisite . 416 Warlike recreations . 429 , 430 Weakenesse of others to be considered . 275 Weakenesse of others to be supported . 275 Weakenesse of man gaineth dispensation in divine matters . 280 Weake much succoured by others supportance . 284 Wickednesse makes timerous . 423 Wickliffe . 391 Will of men to be submitted to Gods . 387 Workes of God formerly done strengthen faith . 240 Workes 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 .