Luk. 13. 11. The woman whom Satan had bound eighteene yeares So e Ioh. 5. 5. the man which had an infirmity thirty and eight yeares So sundry Lepers Demoniacks men women and children at point of death and many others visited with incurable maladies Divine power is not limited with any naturall bounds it is not restrained in that compasse which is prescribed to creatures It can affoord succour when creatures may think no succour can be affoorded Instance the remedy which God affoorded to man after his fall Yea when men may thinke the Divine wrath to be implacably incensed there may be thoughts of mercy in God After the Lord had drowned the world He smelled a sweet Gen. 8. 21. savour and said in his heart I will not againe curse the ground After he had threatned to dis-inherit Israel Moses praying for them he said I have pardoned according to thy word Num. 14. 20. What encouragement have we now to continue our instant prayer to God for staying this plague that now so rageth among us What though it increase hundreds every weeke f Isa 59 1. Behold the Lords hand is not shortned that it cannot save nor his eare heavy that it cannot heare Though g 2 Chro 20 12 we know what to do yet let our eyes be upon the Lord. Many thousands are fallen dead before us yet are there many living among us Christ our true Aaron our true and great High-Priest he standeth betwixt the living and the dead He by his intercession will pacifie the wrath of his father and procure his favour for the living Only as they who were stung with fiery serpents looked on the Brasen Serpent so let us with the eye of faith looke on Iesus on high at the right hand of his Father Let not the multitudes of them that are dead nor the present raging of this plague too much daunt us let us continue to offer up our incense to God and expect his time for deliverance and deliverance in his time To encourage us the more hereunto let the next point be well noted §. 67. Of the efficacy of right meanes III. * See §. 64. Legimus Aaron adversum ignem Israelis populum devorantem occurrisse stetisse medium opposuisse murumpro salute pòpuli c. Sicut enim murus hosti opponitur adversario occurri solet ex adverso contraque venien tiâ—ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 VVArrantable meanes rightly used proove effectuall This might be exemplified by all those extraordinary meanes which in Scripture are recorded to be prescribed or otherwise warranted by God But to insist only on such ordinary meanes as are warranted to us and to the whole Church of God in all ages take a view of the prayers which Saints from time to time have made unto God for obtaining good things and for removing evils yea of their fastings of their teares of their manifold humbling of themselves and you shall find them ever to have beene effectuall if they have been rightly used as I have a See The whole armour of God on Eph. 6. 18 § 20 21 22 c 97 104. elsewhere more fully declared Gods power wisdome truth and other like attributes are engaged in the meanes which he himselfe doth warrant If they being rightly used should faile in their efficacy he that hath ordained them might be thought improvident in choosing such means or impotent and unable to bring what he intended to effect or unfaithfull and carelesse in making that good to his people which by his Word he hath made them expect But farre are all such things from God All things therefore ordained by him shall assuredly be effectuall to effect that for which hee hath ordained them if at least there be not a failing on mans part in the right manner of using them For we may confidently think and say that where warrantable meanes have failed of their efficacy the fault hath beene in mans using them amisse An Apostle hath taught us so to avouch For saith he Ye aske and receive Iam. 4. 3. not because ye aske amisse Be wise now in observing what meanes God hath warranted for effecting any thing that we desire and also what circumstances he hath prescribed for the right manner of using them Be conscionable carefull so to use those means and then in faith depend on God for his blessing For thus doing take a few instances 1. c See The whole armour of God on Eph. 6 16 § 19 God hath sanctified the Ministry of his Word for What meanes God hath sanctified How to be used breeding and increasing faith and other needfull Christian graces Frequent therefore the Ministry of the Word attend to it reverently mixe faith with thy hearing and unto all adde obedience thereunto 2. d See there also § 66. The Sacraments are ordained to seale up Gods promises for further strengthening of our faith Take order therfore for your children in due order according to the direction of Gods Word to be baptized And believe the extent of these promises c Gen 17. 17. I wil be a God to thee to thy seed after thee d Psal 112. 2. The generation of the upright shal be blessed e Act. 2. 39. The promise is to you and to your children f 1 Cor. 7. 14. Your children are holy And as for the other Sacrament make conscience of a frequent participation thereof But see that you examine your selves and so eat of that bread and drink of that cup. 3. e See The whole armour of God on Eph. 6. 18. §. 20. Prayer is a prescribed meanes for obtaining divine benediction on every thing that we take in hand Pray therefore continually lift up pure hands without wrath pray in saith 4. f Ibid. §. 104. In extraordinary cases prayer is to be sharpned with fasting Therefore pray and fast In your fasts humble your soules as well as your bodies make confession of your sinnes and renew your repentance 5. g Ibid. § 112. Vowes are warranted for binding us the more firmly to duty and restraining us more straightly from sinne Vow therefore in truth righteousnesse and judgement Vow with an unalterable resolution to performe what you vow §. 68. Of Gods power over plagues IIII. * See §. 64. GOD hath an absolute power over plagues Suddenly as soone as he will he can restraine them and keepe them from devouring any more As he can say to the sea Hitherto shalt thou come and no further and here shall thy proud waves be stayed so can be say to the Iob 38. 11. pestilence So long shalt thou continue and no longer so many shalt thou destroy and no more b 2 Sam. 24. 13 15 25. Did not the Lord before hand threaten to send a plague upon Israel in Davids time three dayes and answerably it continued till the time
God tooke especiall notice that though all 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 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 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 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 6. 13. 28. They are all grievous revolters 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 2 Sam. 16. 18. Whom all the men of Israel chuse his will Ibe o 17. 23 What got that Machivillian politician Achitophell by joyning with him whom the greater part of the people chose p Mat. 7. 13. 14. Si pauci sunt qui inveniunt prosecto longi pauciores erant qui summum ejus pervenire possunt Alijenim in ipsis statim iniâ—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 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 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 Lev. 10. 2. A fire went out from the Lord and devoured Nadab and Abihu b Num. 11. 1. The fire of the Lord burnt among them that complained against him c 33. The Lord smote the people that lusted with a very great Plague d Rom. 13. 4. I will 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 Rom. 13. 4.
Ebed melech was preserved 2. By 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 Ezek. 1. 1. Ezekiel caried away to Babel in the first captivity that he might prophesie in Babylon to the Iewes there 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 Dan. 2. 48 49 Daniel and his three companions and of 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. egâ—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 1 Cor 11. 30. many sleepe the Apostle saith 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 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 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 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 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 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 Ier. 50. 8. remoue out of the midst of Babylon and d 51. 6. to deliver every man his soule which advice is also given in regard of spirituall Babylon e Rev. 18. 4. to come out of her and that on this ground that they receive not her plagues Saints by separating themselves from the wicked in time of judgement 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 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 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 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 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 2 Sam. 18. 3. succour them out of the City 4. c Mat. 10. 23. It is permitted to such in time of persecution to fly yea and d Mat. 24. 16. Fugit populus Hebraeorum ut fides ejus vita inter fluctus sibi apperiret vi am Ambr. de fug seculi in time of 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 1 King 19 18 of whom
Ministers or rather Gods e Isa 10. 5. rod staffe and 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 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 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 Ion. 3. 10. the Ninevites did Or if he have begun to strike thou maist make him 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 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 Lev. 26 18 c. So much is threatned in the Law and 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 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 Gen. 19. 24. they were utterly destroyed with fire and brimstone from heaven Pharaoh and his subjects were so smitten with e Exo. 7. 20. c ten 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 Exo. 14. 28. he and his whole host was drowned in the Red Sea The Israelites were oft and sorely punished by many judgements but no whit bettered by any of them so as the Lord was provoked at length to make their land desolate g Lam. 1. 1 c This h Mat. 3. 10. phrase which 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 Exo. 33. 5. I will come up into the midst of thee in a moment and consume thee b Psal 73. 19. How are they brought into desolation as in a moment c Pro. 1 27. Their destruction commeth as a whirle-wind d Deut. 7. 4. The anger of the Lord wil destroy thee suddenly e Pro. 6. 15. His calamity shall come suddenly suddenly shall he be broken without remedy f Isa 29. 5 z 30. 13. 47. 11. It shal be at an instant suddenly g Ier. 6. 26. The spoiler shall suddenly come The terrour of Babylons destruction is hereby aggravated in that it was h 51. 8. suddenly fallen yea and of Sodom which is thus expressed i Lam. 4. 6. The punishment of the iniquity of the daughter of my people is greater then the punishment of the sinne of Sodom that was overthrowne as in a moment It is noted that k Gen. 19. 23. the Sun was risen upon the earth a little before the fire and brimstone fell from heaven That rising of the Sun made 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 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
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 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 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 Ion. 3. 10. Nineveh and of m Ier. 26. 18 19. Hezekiah 3. God is 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 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 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 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 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 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 suspirareâ—t plorarent orarent donec plenissimam peccatorum veniam d Deo consequi mercrentur Tu verò commedende bibendo jâ—câ—ndo ridendo tempus oâ—â—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 coÌ„sider how many have died who if they had this time for repentance which ye have would fast and pray and turne from sinne
temerè unadvisedly or rashly shal be in danger of the judgement 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 pecuniaâ— expendis multos absumis dies accedens supplicans sive semel sive his sive millies te repulerit irritatus non recedis sed magis contendens majorem afferâ— supplicationem Deo autem omnium exacerbato oscitamus recedimus deliâ—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 verâ— 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 Pro. 6 34. IdololatriaÌ„ 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
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to
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 m Heb. 10 34. Losse of goods may prove a gaine of grace n n n Act. 16. 25. Restraint of outward liberty a meanes of greater freedome of conscience o o o 1 Cor. 4. 13. Disgrace a motive for God the more to manifest his approbation p p p Heb. 11. 35. Torment an occasion of easing the mind q 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 r Psal 118. 6. The Lord is on my side I will not feare What can man do unto me s s s Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery fornaÌ„ce 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 â—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. VVHatsover 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 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 e 1 Chro 13. 2. If it be of the Lord let us send abroad c. and he also that said f f f 1 Cor. 4. 19. I will come to you shortly if the Lord will And againe g g g Act. 18. 21. I will returne to you againe if God will S t. 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