from the tempest that so wee may be hid in this day of the Lords anger and prevent greater fiercer wrath to come The Lyon also hath now roared after his prey Amos 3.1 and will wee not be afraid will wee not prostrate and humble our selves before him Prov. 19.12 16.14 The Kings wrath 〈◊〉 as the roaring of a Lyon yea it is as a messenger of death which yet wise men will pacifie and will wee neither feare the wrath of God nor goe about to pacifie it How shall hee not be unto us as once to Ephraim as a Lyon Hos 5.14 and a young Lyon which is more fierce to teare and goe away to take away and none shall rescue us Thus therefore speaketh this Lyon to us in mercie Now consider this Psalm 50.22 yee that forget God least I teare you in pieces and there be none to deliver Lastly And as fire kindled let us consider that this wrath of God is as Fire and that wee now are under it and that it is already kindled against us Now who would set the Briars or Thornes against God who is this fire in battell I would saith God Esay 27.4 even goe thorow them I would burne them together FroÌ„ which wee should withdraw fuell Fire wee know is of a catching nature and it lickes up every thing it meets withall which is of a combustible nature and growes more fierce where it finds such fuell to feed it Now Sin and Sinners in their impenitencie afford matter and fuell to this fire of Gods wrath which therefore in hell burnes for ever And will wee still by adding Sin to Sin Seeking to quench it by teares of repentance seeke to make this fire greater and fiercer Is it not yet big enough Will wee needs perish and be devoured by it Why doe wee not rather draw buckets of water and run in therewith to quench this fire by shedding unfained 1 Sam. 7.6 Iudg. 2.4 â— Ier. 9.1 â— and abundant teares of Godly sorrow and repentance for our Sins and become weepers and true mourners still wishing wee could weepe more Why doe wee not take hold on Gods strength even on Christ by faith in him Esay 27.4 5. who was signified by the Arke of Gods strength that wee may make peace with him seeing hee hath both told us that Furie is not in him and promised that thus seeking to make peace with him Wee shall make peace with him and hee will bee reconciled unto us Now would we see the proofe of this promise by and in Examples Examples of such as have turned away wrath Learne wee then to avoid Gods wrath by faith and humbling of our selves from the practise of good King Hezekiah K. Hezekiah who having offended by unthankfulness and pride for which cause there was wrath upon him 2 Chron. 32.25 26. and upon Iudah and Ierusalem did yet humble himselfe for the pride of his heart both hee and the Inhabitants of Ierusalem so that the wrath of the Lord came not upon them in the â—â—ies of Hezekiab The â—â—â—e wee learne from the example of Gods mercie to King Iosiah K. Iosiah because his heart was tender 2 Kings 22 11-13 19 20. and be humbled himselfe before the Lord when he apprehended the greatnesse of his wrath which was kindled against him and his people and wept before him The Lord hereupon heard his prayer and â—â—ewed him mercie Yea see how graciously God dealt with King Rehoboam one K. Rehoboaâ— none of the very best who 2. Chron. 12.6 7. being punished by Shishak King of Aegypt for forsaking the Lord repented both hee and his Princes at the preâ—ching of Shemaiah aâ— humbled themselves saâ—ing The Lord is righteoâ—â— Wherupon they were delivered though not froâ— the spoile yet from destruction for thus said thâ— Lord They have humble themselves therefore I 〈◊〉 not destroy them but I 〈◊〉 grant them some deliverance and my wrath shaâ—â— not be powred out upon Ierusalem by the hand of Shishak 12. So when hee humble himselfe the wâ—ath of thâ— Lord turned from him thâ— hee would not destroy him altogether and also in Iudah things went well Now why should not the present sence of Gods wrath which is now gone out against us by Pestilence worke like effects and like humiliation in us which doubtless if it doe not wee must looke to perish in his wrath And thus for the first Motive taken from the consideration of Gods wrath CHAP. VII This Festilence is sensible wrath wrath gone out and manifested to the end that taking notice of Gods displeasure wee might with good hope by submission seeke to pacifie the same WEe are now in the next place to consider that this Pestilence in it owne nature is an outward and sensible evill God in this Pestilence would be knowne to be angry that wee might seek to appease him and therfore such as by which God calls us to repentance with hope of mercy letting us know that he is angry that so wee might search into our selves and take notice of such sinns as have proved provocations of his wrath might humble our selves before him for the same and seeke his face and favour in the pardon of them and so bee brought to know whom we have offended to feare and to doe no more any such wickednes It is such 〈◊〉 evill as whereof the Lord would have us take speciall notice for the prevention of greater evils calamities whereas if the Lord had a purpose presently or yet finally to destroy us all and every one hee would leave us in our sinns without any further warning give us over to our owne lustes without controle Hee might give us over to hardnesse of heart and to insensible judgements and so deliver us up to the hardnesse of our own harts which is a greater judgement then to be deliuered up to satan which some have bin yet haâ—â— come to repentance as thâ— incestuous Corinthian 1 Cor. 5.5 with 2 Cor. 2.6 7. bâ— such as God delivers upâ—â— hardnes of hart are leftâ— finall impenitencie Prov. 5. in thâ— insensible chains coaâ—â— of their own sins reseruâ— like the evil angels whiâ—â— fell in everlasting chainâ— under darknesse not as tâ—â— former 1 Cor. 5.5 who are deliverâ—â— to Satan for the destructioâ— of the flesh that the spirâ—â— may bee saved in the day 〈◊〉 the Lord Iesus but to be brought forth Iude ver 6. unto tâ—â— judgement of the great dâ—â— When our sinnes 〈◊〉 growne so full and so riâ—â— that God intends no meâ—cie for them As he doth such as hee hates and wil no longer shew mercie unto then hee â—â—aseth to punish sensibly and leaves men to please themselves in their owne waies without any shew of displeasure and to dally with their owne death and destruction This Silence in God whilest he forbeares outward and sensible
yet a remnant was reserved in whom God magnified his mercie and for example of others It were a happy thing if such among us as are either thus far spared or have escaped could see and make use of the mercie This hath been done by others why not now by us Wee reade concerning Waldus from whom the VValdenses tooke their name Acts and Mâ—â—um that making merrie with many of his rich neighbours one of the company suddenly fell downe dead whereupon hee apprehending Gods displeasure tooke warning gave himselfe to Reading Almes Prayer and exhorted others to the like The like might be observed in Mr. Gee escaping in that deadly downefall of neere an hundred Papists in the Black-friers in London Conclus 3 3. In case of Gods judgements on others and our owne sparing wee are neither rashly to censure them nor hastily to justifie our selves as innocent Christ himselfe Isa 53.3 â— because of his sufferings was esteemed stricken smitten of God and afflicted and thereupon despised Acts 28.4 So was Paul mis-judged because of the Viper And the blind man in that hee was borne blind But Christ though hee forbid not a wise consideration of Gods judgement on Sinners yet corrects such rash censures as men readily use and prescribes an Order rather to begin at home and not to secure our selves knowing that God often judgeth some 1 Cor. 11. â— 32. that they may not be condemned with the world 1 Pet. 4.18 Iudgement usually begins at Gods owne house that others thence may learn not to justifie themselves but rather not repenting to expect like or greater wrath Conclus 4 4. Lastly God warnes and cals all carelesse Livers to repentance by his corrections and judgements on some or else hee so summons them to like or greater wrath Except yee repent yee shall all likewise perish 1. It s a mercie when God makes others examples to us The end of examples and Historie is to make us wise and watchfull lest wee bee made Examples and Histories to others And among men Executions are done for the living not for the dead who cannot be bettered by Example or Admonition as the living may be 2. Certaine destruction will befall such as take no warning by others See Levit. 18 3-24.27.28 2. King 17 6.7.8-18 God lookes wee should profit by the example of his displeasure even on enemies much more on friends both Forefathers Ierm 7.12.13.14 Dan. 5.20.21 22 23-30.31 2 Kings 21 9-12.13 and neighbours and equals Not to take warning by such especially after so many other warnings wherein God is not wanting to any of us now is a signe and fore-runner of speedy vengeance So God looked that Iudah should have taken warning by Israels captivity but his complaint is yet her treacherous sister Iudah feared not Ier. 3.7.8.9.10 but went and played the Harlot also and yet for all this her trecherous sister Iudah hath not turned unto me with her whole heart but fainedly What hereupon followed King 17.15 Because Iudah which tribe onely now was left walked in the statutes of Israel which they made Therefore saith God I will cast you out of my sight Ier. 75. as I have cast out all your brethren 2 King 21.13 even the whole seed of Ephraim And I will stretch over Ierusalem the line of Samaria and the plummet of the house of Ahab The like complaint of not profiting by others evils is made Revel 9.20.21 and threatned Amos 4.11.12 I haue overthrowne some of you as God overthrew Sodom and Gomorrah and yee were as a fire-brand pluckt out of the burning yet haue ye not returned unto me saith the Lord. Therefore thus will I doe unto thee that is even overthrow thee as Sodom was overthrowne Now this accordingly came to passe for not taking warning in time Lament 4. as Ieremy lamenting doth bewaile What then remaines but as it followeth in Amos and as wee haue already directed that wee in time prepare to meet God To which end and for our further warning and wisedome I referre you as to the example of Gods displeasure against this place of * From May 6. till Decemb 31. 1636. there haue died of the plague within liberties 5027. without some 500. ours so to the insuing treatise it selfe now published as for our owne so also chiefly for your spirituall good which is most heartily wished and shall be still sought of God by him who professeth himselfe at this time the Interpreter of New-castles good meaning towards you and Yours and the Churches servant R. I. New-castle the 2. of Ianuary 1636. The Contents CHAP. I. An Introduction to the maine Observation with the occasion and also cure of the Plague spoken of in the Text. Pag. 1. CHAP. II. The maine Doctrine propounded The parts and particulars of the Text. Gods wrath against sinners shewed Mens senâ—â—lesnesse thereof bewaâ—led 1â— CHAP. III. That the wrath spoken 〈◊〉 was Pestilence That pâ—â—stilence is an effect 〈◊〉 Gods wrath and theâ—â— not to be dallied withaâ— yet Gods displeasure mâ—â— to be looked unto praâ—ed against then the â—â—stilence it selfe CHAP. IV. That pestilence is from Goâ— Iustice and Wisdome aâ—â— not to be ascribed to aâ—other Authour or Instrument neither much to be feared of the godly to whom it may bee a mercie 52 CHAP. V. Pestilence is yet the fruit of mans sin The sin of these Israelites here All evill being for sinne we are to justifie God his truth and people and to take all blame to our selves 69 CHAP. VI. The maine Dutie concerning our speedy using of Meanes to pacifie Gods present wrath urged and pressed by divers Motives in the Text. Aâ—â— first because this Pestâ—lence is wrath 11 CHAP. VII This Pestilence is senciâ—â— wrath wrath gone oâ—â— and manifested to tâ—â— end that taking noticeâ— Gods displeasure we might with good hope 〈◊〉 submission seeke to paciâ—â—â— the same 13 CHAP. VIII In that wrath is but goâ—â— out and this plague bâ— begun which therfore 〈◊〉 it may be staied from prâ—ceeding if we timeâ— meet God in the way his judgements so it will prove but the beginning of greater evils if we rerepent not we haue cause speedily to runne in with our Censers and to prevent our own ruine 144 CHAP. IX This wrath and pestilence is from the Lord therfore howsoever his Prophets may be despised yet God himselfe is not to be dallied withall whose greatnes and terror should cause us seeke peace with him in time 183 CHAP. X. The Conclusion of the Motives urging a speedie performance of the dutie of Humiliation both publikely and privately and that from the practise of the Heathen in case of Pestilence 203 CHAP. XI A Direction concerning the Means of pacifying Gods wrath and that both Negatively shewing what meanes wee are not either to use at all or not to rest in as also affirmatively what are the true and only meanes and duties to be performed at such times
may bee not alwayes in that fresh sense and feeling of it which he desires This made holy David in his sickness pray in this manner and after this method O Lord rebuke me not in thine anger neither chasten mee in thy hot displeasure Have mercy upon me O Lord for I am weake O Lord heale me for my bones are vexed Where though in the second place he prayeth for healing yet firstly chiefly he praies both against Gods hot displeasure for his mercy and favour He by occasion of his sicknesse apprehends Gods displeasure heavie wrath as the just desert of his sinne if God should deale with him in rigour and accordingly is more affected in soule thorow a sense of Gods wrath then in body through the feeling of his disease or affliction and therefore he praies not so much against the sicknes or evill which troubled him in body which he tooke onely as a fatherly chastisement and which hee could well indure according to that of Christ As many as I love Revel 3.19 I rebuke and chasten as against Gods wrath caused by his sinne which he well knew to be intolerable it being such as when it lay upon Christ the eternall Son of God in our nature who as our suretie and in our stead tooke it upon him made him cry out My God why hast thou forsaken mee Many of us never looke so farre as to the inward affection of anger in God though it bee not properly in him if they had but the outward evill removed as now this of Plague they little regard Gods wrath and displeasure froÌ„ whence it comes or how contrary God is unto them though they should utterly in soule and eternally be consumed by it for they would returne presently to yea doe still continue in those sinnes which bring them under his curse and wrathful displeasure making light account thereof with Pharao sometimes desiring a removal of the evil which was upon him and his people but never of the displeasure of God or of the hardnesse of his heart and sin provoking God unto which he presently returned Such may haue the plague kept or removed from theÌ„ now and yet remaine under and perish in Gods wrath and hot Displeasure temoprally and eternally as did Pharao Here wee may try our selvs Triall of our selves hence whether at this time the Pestilence outward evill which is amongst us or Gods displeasure trouble us most To make light of Sin to continue in it now without due search and examination of our waies or otherwise to justifie our selves in apparant evils and not to reforme them to the uttermost of our power is to make light of Gods wrath and not to feare it but to procure new wrath or at least the conâ—inuance of the old But how many such now have wee Oh say they the Plague and the evils accompanying it are intolerable and oh that this fire were once queÌ„ched But in the mean time the Sins which have provoked God to displeasure are loved pleaded for at least not forsaken or put away so much as in purpose of heart Do such men feare Gods displeasure doth his wrath trouble them or doe they see groane under his wrath whilest they complaine of the outward evils and pray for healing no alas this Plague is not seene as an effect token of Gods wrath but onely as crosse and contrarie to us in our health life friends goods to our sinful associations companying one with another whereas wee should look more to Gods wrath in the Plague than to the Plague it selfe or in any other respect and in our praiers and by our indeavours pray against wrath and beg and seeke mercie and forgivenes of our Sins more than life it selfe craving still and crying for mercie Mercie mercie good Lord nothing but mercie give and shew mâ— mercie or else I die what will health freedom from pestileÌ„ce what wil wealth or life it selfe availe me 〈◊〉 for want of mercie I periâ—â— eternallie Nay I may have these and perish Psam 92.6 7. yea these may be given me iâ— I still persist in my old sin that I may more certainlie perish Now ô holie God in wrath remember mercie and give us thy servants first aright to apprehend thy wrath now gone out against us whilest the Plague is begun that wee may be fitted and prepared both to beg and to receive mercie that thou maist be glorified by shewing mercie whilest we are ashamed abashed and truly humbled in the apprehension and acknowledgment of thy just wrath gone out against us and manifested thus by Plague and Pestilence Amen CHAP. IV. That Pestilence is from Gods Iustice and Wisedome and not to bâ—â— ascribed to any other author or instrument neither much to be fearedâ— the Godlie to whom 〈◊〉 may be a mercie Pestilence is onely from the Lord as Author Exod. 4.11 Isa 45.7 Amos 3.6 NExt wee have to consider that this wrath and this Pestilence is goâ— out from the Lord. The Lord then both wil be known to be thâ— author and inflicter of thâ— as of all other like evill 1. Threatning It is the Lord who threaneth it as wee may seâ— Exod. 9.16 Numb 14.12 and Levit. 26.25 Deut. 28.21 When yee are gathered together within your Cities I will send the Pestilence among you And saith Moses to the disobedient The Lord shall make the Pestilence cleave unto thee untill hee have consumed thee It is the Lord also who sends it and inflicts it 2. Inflicting it as of Davids people it is said So the Lord sent Pestilence upon Israel 1 Chron. 21.24 and there fell of Israell seventie thousand men And King Hezekiah being so smitten as most thinke saith Hee hath both spoken unto mee when hee said Thou shalt die Isa 38 1-14 and not live and himselfe hath done it So Amos 4.10 I have sent among you the Pestilence c. And Psal 78.50 51. This is one of the foure sore judgements which God specially sends Eze. 14.19 21. It is one of Gods arrowes of which he saith I will spend mine arrowes upon theÌ„ Deut. 32.23 24. Psa 91.5 that arrow which flieth by day That flieth both swiftlie and fetcheth or reacheth those that would flie in their Sins farthest from it The Chaldee calleth it The arrow of the Angell of death Yea Homer Iliad 1. the Poet Homer an Heathen cals it an Evill arrow And Euripides tels us that it is a Plague 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamitie or destruction sent of God The Prophet Habakkuck trembling at Gods Majestie saith Before him went the pestilence Habak 3.5 and burning coales or burning diseases went forth at his feet Yea little children and prophane cursers wil tel you this plague is from God whilest in the streets and elswhere you may heare them curse and bid the plague of or from God yea the hot plague of God goe with such as they wish ill unto
us in mercie as the same Red Sea which swallowed up the Aegyptians And also 2 Living afforded a safe passage to the Israelites towards the land of Canaan Yea for the present Gods people find themselves more safe under his mercifull hand than they can well hope to be under mans hand when Gods hand shall be whollie removed CHAP. V. Pestilence is yet the fruit of Mans Sin The Sin of these Israelites here All evill being for Sin wee are to justifie God his truth and people and to take all blame to our selves Quest BVt is not God a God of mercie grace and goodnes Our sinne the cause of our sorrow Whence then is it that wrath hot anger is said to goe out from the Lord and particularlie this of Plague or Pestilence We must therefore conceive and may easilie imagine that in case of gods wrath and of the breaking out of Pestilence there is some great cause provoking him thereunto seeing he doth not afflict willingly or froÌ„ his heart Lament 3.33 nor grieue the children of men The great God herein is like the litle Bee which yeelds hony of its selfe but stings not till it be angred or provoked The first in this Text provoking the Lord to this great wrath was the peoples murmuring against Moses and Aaron Psal 41.42 charging them with the death of those rebels whom God destroyed justly for their sinnes and their rising accordingly against them which as it is in its owne nature highly displeasing to God who cannot indure his officers and faithfull servants should either bee envied and maligned as these two were by Corah c. or repined at when for their sake the Lord doth punish such as wroÌ„g them So for the Circumstances of it it became exceeding great for it is said But on the morrow after Corah was swallowed up and they were spared and escaped all the Congregation of the children of Israel murmured against Moses The sin of these Israelites here aggravated against Aaron c. Where 1. for time it was on the morrow immediatly after their 1. former sinne 2. God wrath executed on others 3. their owne sparing 4 their former and but yesterdayes shew of repentaÌ„ce or forsaking the tents of the wicked 2. For the persons who sinned they were 1. for qualitie the children of Israel from whoÌ„ God had cause to have expected better things 2. For number All the congregation of them it was a generall sin and conspiracie 3. For persons againsâ— whom it was against Mosâ—â— and Aaron against Moses a Prophet Prince against Aaron the Priest of the Lord both which had lately yea and now made intercession for them they were neither afrayde to meddle with such deare servants of the Lord who prooved edge-tooles to them nor ashamed so ill to requite them for their love This was their sin Our like Sins causes of our Iudgments now And when our sins become like either for nature or for circumstances we have great cause to looke for like wrath nay if such sins as envying hating and rising against Gods Ministers and faithfull servants and if such circumstances of sin 2 4â— as to sinn upon sin and to multiply transgressions to sin after examples of Gods wrath on others after our ovvne sparing and deliverances and after former shewes of repentance If for men in covenant with God to sin against him and to sin as it were by conspiracie and consent and if unthankfulnesse against God and his Messengers and Servants deserve wrath and be followed with Pestilence then no marvell if wrath be gone out from the Lord against us of this place yea and Nation and if the Plague be alreadie begun amongst us and so far proceeded as it is But of the Sins more particularly for which wrath goeth out from God and for which Pestilence is sent I shall speake hereafter on some other Grounds of Scripture Here wee may observe in the generall Sin procures wrath That mans Sin is the cause of his Sorrow Love to Sin procures Gods anger against the Sinner And as here The Plague of the heart and soule brings Gods Plague upon the bodie 1 Kings 8.38 Remarkable examples hereof we have in the Angels cast 2 Pet. 2 4â— out of heaven for ever because of their Pride in Adam cast out of Paradise and with him all Mankind for disobedience Gen. 3.17 in a whole world of men Gen. 6. for violence sensualitie and securitie Math. 24.38 39. in Sodom and other Cities destroied suddenlie for Pride Ezek. 16.49 50. abuse of Gods good creatures Idlenesse and abominable Lusts Lamen 1.5 in the Iewes both in their first Captivitie when the Lord so grievouslie afflicted them for the multitude of their Transgressions 2 Chro. 36.14 15 16 with 17 c. and in this their so fearfull dispersion and scattering whereby they are broken off Isa 50.1 Rom. 11.20 because of unbeliefe But leaving other evils Specially Pestilence which is both threatned consider wee that God doth 1 Threaten pestilence for Sin as Levit. 26.14 15 16-24 25. Deut. 28 15-21 22. Ezek. 6.11 12. Alas for all the evill abominations of the house of Israel for they shall fall by the Sword by the Famine and by Pestilence So heere these Murmurers were first threatned with Pestilence for their unbeliefe Numb 14.11 12. and here in my Text it was inflicted for their Sin which is already mentioned So then 2 God doth also send And inflicted for sinâ— and Inflict Pestilence for Sin as see Exod. 12.29 Psal 78.50 51. Amos 4.10 So David was met with for his pride 2 Sam. 24.10 And so now must wee take this Pestilence and other like Sicknesses to be justly sent for our Sins and why not the same or like to the Sin of Irreverence among the Corinthians who because they came to the Lords Table and returned also from it in their Sins in their contentions contempt one of another dis-respect of their Teacher Saint Paul their ignorance and other Sins it is said 1 Cor. 11.30 For this cause many among you are sicke and weake and many sleepe Now this Sicknesse and death among them is not improbably by some thought to bee that of Pestilence Whence is this 1. This is froÌ„ Such is the nature of Sin The naturâ— of Sin as that it being evill Gen. 4.13 can bring forth nothing but evill therfore doth one and the same word in the originall include in the signification of it both Sin and Punishment So that he that will sinne doth but hatch the cockatrice egge nourish a viper in his own bosom which will be his destruction 2. From God holinesse Such againe is the Holiness and Iustice of God that hee cannot spare obstinate Sinners without impeachment to his Iustice Man himselfe being the Iudge to whom God seemes to appeale saying How shall I pardon thee for this
grounds of it and 3. The use of all by way of Inference which we must chiefly insist upon though the former haue their speciall reasons and uses also 1 The Malady The evill is here called with respect to God Wrath or hot anger with respect to man a Plague 1 Wrath. First by wrath here we understand some judgement and effect of such anger and displeasure as is in God himselfe What is meant by wrath wherby being truely and inwardly displeased within himselfe with sinners and alienated in his loue from them for their sinn hee manifests so much by some reall tokens of the same Quest 1 Quest 1. How is wrath in God How is wrath in God Answ Answ Not properly as an affection though even so it was in Christ God Man yet without sinne or perturbation and as pure water put into a pure and cleane glasse which being jogged and moved retaines its clearenesse still and not as commonly it is with us who sin in our anger through the muddinesse which iâ— in us through natural corruption It is said to be iâ— God in regard of that truâ— displeasure and dislike oâ— our sin whereby he truly hates it and is contrary to it and to sinners ready to extirpate both sin and sinners yet without any perturbation griefe or disquiet within himselfe howsoever what God speaks after the maner of men we must understand so as becomes the high holy majestie of God Quest 2 Quest 2. How goes wrath out from God Answ Ans How goes wrath forth from God When hee manifests this his inward dislike of sin and contrariety against sinners by some outward token of his wrath wherby he would be knowen to be displeased as on the other hand Luk. 8.46 vertue was said to be gone out of Christ when his power and mercy was manifested in healing the woman which had the bloody issue of her plague Mar. 5.30 33. which thing immediately upon her touching of him was made known unto her So here therfore as men being angry shew their anger by some evill lookes words or blows deedâ— so God is said to bee â—â—gry and wrath to goe oâ— from him when especialy he inflicts some punishment or calamity wherâ—by he shews his dislike our sinne So Math. 3. Rom. 3.5 4.15 5. â— Doctr. God is truly displeased with sin and sinners why Now this may teachtâ— that sin is truly displeasiâ—â— unto God hee neither approoves of it nor of us 〈◊〉 our sinne The Reason is 1. sin is impuritie and uncleanness and therfore 〈◊〉 that regard both sinn and sinners are most contrarâ— to his most holy natureâ— immaculate essence 2. S◠〈◊〉 disobedience and so opâ—â—seth and withstandeth his holy will which is Soveraign no marvell then if God oppose and resist such proud sinners and walke contrarie to them that walke contrary to him 〈◊〉 Sin especially in these daies of grace is unthankfulnes and therefore justly hated of him 4. In a word it is dishonor to him especially such sinnes as now are sinned when all our sins are in a manner against all his attributes of goodnes mercy grace justice and against his works and manifestation of his attributes as also again the light of his Gospelâ— of our consciences c. 〈◊〉 regard whereof no mâ—â—â—vell if hee both threaâ—â—â— sin in his Law Gal. 3.10 annexinâ— curse to the breach of 〈◊〉 and daily even in this liâ—â—â— plague and punish sin aâ—â— sinners Vse 1 To see what wee get by sin Vse See then what 〈◊〉 doe when we sinn again God see what wee gaiâ—â— by doing our owne wiâ—â— and following our owâ— counsels contrary to God wee being our selves uâ—der his displeasure weâ—â— provoke a gracious Goâ— yea the great and dreaâ—full Majestie of Heaven and that to the confusion of our own faces At this time hee manifests much wrath against us of this pâ—ace as also in part the whole kingdom for wrath is gon out from him against as the plague is begun and renued Ann. 1625. after such havock as it hath formerly not many yeares ago made amongst us especially in the Mother citie but never the like with us to that it is like to doe now But oh the stupidity grosness 2. To bewaile mens senselesnes under wrath and senselesnesse of our hearts here I may take up Moses his complaint in like case Who knoweth thâ— power of thine anger Psal 90.11 eveâ—â— according to thy feare soâ—â— thy wrath Whose heartâ—â— smitten with feare answerable to the terriblenes 〈◊〉 thy wrath by occasion of thy feareful judgment as yet they should bee who so feares thee foâ—â— this thy wrath Deut. 13.11 Psal 119.120 Ion. 1.16 Prov. 16.6 as by it 〈◊〉 depart from evill for 〈◊〉 the feare of the Lord wherâ— it is indeed men depart 〈◊〉 evill oh that this terroâ— of the Lord wherby 〈◊〉 are even at this time some regard made to appeare before the judgement of the Lord 3. To learn true wisedom the feare of God froÌ„ it whâ— now sets our iniquities before him Psalm 90.7.8 2. Cor. 5.10.11 our secret sinnes in the light of his countenance who are now consumed by his anger and troubled by his wrath oh I say that this terrour of the Lord could drive every one of us to our dutie as the terrour of the last judgement did Paul and could bring us in time to true repentance and humiliation of soule And here let us take up Moses his Prayer also oh that wee did it with like heart and true desire Psalm 90.12 So teach us to number our dayes that wee may apply our hearts unto wisedome For indeed it is God only who by his Spirit accompaniing his Word and Iudgements can free us from this stupiditie and bring us to a due consideration of our wayes and repentance for the same then and not till then Vers 8. may wee with comfort hope and good confidence make that his next petition Vers 13. Returne O Lord his long and let it repeâ—â— thee concerning thy servants and so on as theâ—â— it followeth CHAP. 3. That this Wrath was Pestilence That Pestilence is an effect of Gods wrath and therefore not to be dallied withall yet Gods displeasure more to be looked unto and prayed against then the Pestilence it selfe NOw this Wrath in particular 2. It is a Plague which generally is a stroke and with respect to man is here called a Plague or a Stroke from a word which signifieth to smite and that to death and so it signifieth generally any judgement of God which is to death as a slaughter by the sword and by hanging Iosh 22.17 with Numb 25.3.4.5 And generally of Aegypts plagues it is said Exod. 9.14 I will send all my Plagues upon thine heart or Origen turnes the word Confraction or breaking Confraction and so the Greeke here hee hath begun to breake that is
punishment is to the impenitent a Signe of the greatest anger that may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. even as it is amongst men where such as are soone angrie and by anger doe shew their displeasure are sooâ—est pleased and appeased wheras such as whose anger is turned into hatred and who intend revenge are like the sulleâ— curre which gives no warning by barking silent threaten little conceale their hatred but secretly and silently purpose and contrive mischiefe and the utter ruine of the partie with whom they are displeased Difference betweene Anger and Hatred neither doe they care for being known to be the authors of such revenge because they seek not the partie his good or bettering but his utter ruine and destruction whereas such as are onely angry and doe not truely hate will shew their anger as when a Father or â—aster chides threatens â—â—corrects his Son or Serâ—â—nt hee would have his child or servant know that hee is displeased and for what that so hee might be feared sought unto and more respected afterward being ever ready upoÌ„ submission or amendment to shew favour and friendlinesse This difference the philosopher puts betweene Anger and Hatred Arist ut suprà And God himselfe seemes to doe somewhat like yet without all Sin in himself or wrong done any Whom hee loves and intends good to hee chastens namely by some outward sensible evils and corrections as a loving father ready to shew mercy upon submission repentance he will not let them go on securely in sin without correction though he also sensibly punish the wicked who receive no correction neither will he suffer them to goe to hell without warning and correction But for such as long contemne warnings and will not bee reformed by the word or by sensible strokes lesser judgements the Lord in greater wrath both gives them over to do their owne wicked wils and when so they do he will no longer shew his anger by using the rod sensibly though he be never more angry indeed then at such times God never is more angry with Sinners then when hee shewes it least thus leaving them insensiblie under his heavy wrath and reserving them to certaine and inevitable destruction both temporall eternall one text and instance for many In the Prophesie of Hosea thus we read Hos 4.12 13 14. My people aske counsell at their stockes for the spirit of whordomes have caused theÌ„ to erre and they have gone a whoring by Idolatry from under their God c. Therfore your daughters shall commit whoredome your spouses shall commit adultery I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery Thus they were left in their sinnes to finall impenitency and to finall destruction both in this life and for ever after This sensible evill is a mercie to us How justly might God even thus have dealt with us of this place and nation having especially so often before fairly and sensibly warned us and that as by other corrections so by this of plague and pestilence but in vain in regard of any amendment or reformation oh what a mercy is it then for him yet once more to put us in mind of his displeasure and anger conceived against us And should lead us to repentance and not wholly to leave us in our sinns to perish in them through our security but if it be possible to awaken us to use the means by which we may prevent greater wrath without speedy amendment inevitable destruction And certainly if this prevaile not with us to the amendment of our lives we must take it as a neere forerunner of much heavier wrath God wil not alwaies dally with us or yet bee dallied withall which we are further to consider in the next Motive CHAP. VIII In that this wrath is but gon out and this plague but begun which therefore as it may be staid froÌ„ proceeding if wee timely meet God in the way of his judgmeÌ„ts so it wil prove but the beginning of greter evils if we repent not we have cause speedily to run in with our Censers and to prevent our owne ruine LEt us now consider what cause we have to hasten our repentance froÌ„ this that is he◠〈…〉 is gone out 〈…〉 â—â—â—tance the plâ—gâ—â—◠〈…〉 â—â—gun Consider wee 〈…〉 that this wrath is but go 〈◊〉 out this plague is but begun it is not yet gone on so far as it may and will if it be not stayed in time it is not yet consummate or ended where it wil end or what the end of it will be who knows This affords us a double consideration Seeing this Plague is but begun first of Mercy secondly of Iustice and Security if wee meet not God by times 1. Wrath is but gone out 1. Gods mercy should move us in that it is but begun the Plague is but begun and therefore may be stayed if means be used in time God in his wrath doth not yet destroy us all at once as not these rebels heere though hee threatned to consume them as in a moment Verse â—5 Moses and Aaron falling on their faces And therefore may be stayed obtained some respite for them then as doubtlesse Gods faithfull servants obtaine like mercie for us now From this mercie and long-suffering in God it is that wee are not all consumed that we perish not all at once that the punishment of our Sin is not like to that of Sodom that was overthrowne as in a moment Lament 4.6 and no hands stayed on her The truth is God some thirty yeares agoe in the powder Furnâ—ce prepared by the Papists for us God destroyes us not in a moment all at once as once hee threatned did let us see both the extremity of their rage and wicked intentions toward us as also the greatnesse of our guiltinesse and how justly he might have given us then so long since into their hands to have beene swallowed up quicke by them when their wrath was kindled against us Psalm 124.3 Hee was neere then to have consumed us all at once when the fire like that of Sodome should not have begunne in some remote place as when it takes in some one or few houses in a towne or citie by which others farther off might have beene awakened taken warning and have provided for their owne safety at least if not also have stayed the farther spreading and raging of it no it should have begunne and ended all at once and at once made an end of all Thus hee then might have delt with us even destroyed us by that their mercilesse fire and sword or by some other sudden vengeance such as fell upon the host of the Assyrians And as he delt with others when the Angell of the Lord in one night destroyed an hundred fourescore and five thousand of the chiefe of them or as hee did
naturally beare but prosecute if God will on more proper and particular Grounds of Scripture Heare then first how God answers hypocrites According to severall texts of Scripture and such as pretend themselves to be vvilling to be at any cost and to doe any thing to please and appease him when hee is angry Michah 6. â— 7 Wherewith shal I come before the Lord and bow my selfe before the high God Shall I come before him with burnt offerings with calves of a yeare old Will the Lord bee pleased with thousands of rammes or with ten thousands of rivers of oyle Shall I give my first borne for my transgression the fruit of my bodie for the Sin of my soule Now heare Gods answer Hee hath shewed thee O man what is good Verse 8. and what doth the Lord require of thee but to doe justly and to love mercie and to walke humbly with thy God or to humble thy selfe to walke with thy God And then it followes shewing this was to be done especially when God shewed his displeasure against them The Lords voice cryeth unto the Citie Verse 9. and the man of wisdome shall see thy name heare yee the rod and who hath appointed it See againe what God requires of us in such case of his judgments whether threatned or inflicted I will reprove thee saith God c. Psal 50.21.22 Now consider this yet that forget God lest I teare you in pieces Hagg. 1 5.6 c. And elswhere Consider your waies yee have sowne much and bring in little ye eat but ye have not enough c. thus saith the Lord of hosts againe consider your waies Mich 6.7 Consider againe upon what condition God promiseth mercie and deliverance from captivitie If they shall confesse their iniquitie Levit. 26.40.41.42 and the iniquitie of their fathers c. And that also they have walked contrary unto mee and that 〈◊〉 also have walked contrary unto them have brought theÌ„ into the land of their enemies If then their uncircumcised harts be humbled they theÌ„ accept of the punishment of their iniquitie then will I remember my cocovenaÌ„t with Iacob c. and I will remember the land Now upon consideration and confession of sin the Lord looks also we should turne to him by true and heartie Sorrow and Repentance according to that his exhortatioÌ„ by his Prophet Ioel Therefore also now Ioel 2.12.13 saith the Lord turn you even to me with all your hart and with fasting and with weeping and with mourning and rent your heart and not your garment and turne unto the Lord your God The want hereof in time of Gods judgments the Lord both complaines of and also further threatens For all this Isa 9.12 13. his anger is not turned away but his hand is stretched out still for the people turneth not unto him that smiteth them neither doe they seeke the Lord of Hosts Amos 4.10 11 So elswhere I have sent the Pestilence among you after the manner of Aegypt your young men have I slain with the Sword c. yet have yee not returned unto mee saith the Lord 12. Therefore thus I will doe unto thee O Israel and because I will doe this unto thee prepare to meet thy God O Israel In turning to God hee would have us turne from our vvicked vvaies and seeke his face and favour not returning again to our former evill waies but renuing and also keeping our Covenant of Faith Obedience and a more holy walking with him than formerly taking it ill when it is otherwise Ier. 8.6 I hearkned and heard but they spake not aright no man repented him of his wickednesse saying What have I done Every one turned to his course as the horse rusheth into the battell Therefore that hee may shevv us mercie hee will first have us Cast away from us all our transgressions Ezek. 18.31 whereby wee have transgressed and make us a new heart and a new spirit Otherwise he should seeme to favour us in our Sins Therfore when God meant to deliver his people out of the hand of the Philistines he thus speaks to them by Samuel the Prophet If yee doe returne unto the Lord with all your hearts 1 Sam. 7.3 then put away the strange gods verse 4 5 6 and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely and hee will deliver you out of the hand of the Philistines This they did and withall wept abundantly fasted and prayed and confessed their Sins and were accepted So before the Lord would grant deâ—iverance by Gideon hee would have him Destroy Baals altar which his faâ—her had Iudg. 6.25 26. and cut downe the â—rove that was by it and â—uild an altar to the Lord. The reason is God will â—hew mercie favour and â—eliverance to none in â—heir Sins Hee heares not â—inners Yet he also looks that in our afflictions wee doe call upon him Psal 50.15 Call upon mee in the day of trouble I will deliver thee And Iam 5.13 Is any among you afflicted Let him pray Now with our prayers and purposes of reformation wee must renue Covenant with God and bee carefull for ever after to performe it This we are taught by the godly example of Nehemiah and the Iewes who by the mouth of the Levites having made a religious confession as of Gods goodnesse so of their wickednesse and having in theâ—â— owne persons separateâ— themselves from all strangers Nehem. 9.1 2 3 and confessed their Sins they conclude all by â—ntring into solemne coâ—enant with God saying â—n their great distresse in which they were 38. And beâ—ause of all this wee make a sure Covenant and write it â—nd our Princes Levites â—nd Priests seale unto it And the rest of the people who had understanding chap. 10.28 29 30 c. separated themselves from the people of the lands unto the Law of God clave to their Brethren their Nobles and â—ntred into a curse and into â—n oath to walke in Gods Law and to observe and â—oe all the Commandements of the lord Now the points of their Covenant were Not to joyne in marriage with the people of the land not to buy ware or victuall on the Sabbath day and to charge themselves yearely with the third part of a shâ—kell for the service of the house of God and concerning first fruits and otheâ— offerings Thus King Hezekiah when the wrath of thâ— Lord was upon Iudah anâ— Ierusalem and that he haâ— delivered their fathers 〈◊〉 trouble 2 Chron. 29.8 9 10. c. Now saith he it is in mine heart to make covenant with the Loâ—â— God of Israel that his fierâ—â— wrath may turne away from â—s Oh worthy example See also câ— 30.6 7 8. â—ven for the best greaâ—est Christian Kings in â—â—ke case to imitate But what doth God â—ooke that in case of evils 〈◊〉 troubles