c. 74. meanes be used to move enemies voluntarily to do what is just and equall The advice which the Apostle giveth about going to law 1 Cor. 6. 1 c. may fitly be applied to going to warre We have good patternes herein not onely in the Israelites towards their brethren Ios 22. 13. Iudg. 20. 12 13. but also in Iephthah towards the Ammonites Iudg. 11. 12. Yea the directions given in the Law tend much to this purpose Deut. 20. 10 c. This caution observed in faith may men on the forenamed grounds wage warre But if nothing besides the motion of unreasonable passion and anger or ambition and vaine-glory or desire of any earthly possession whatsoever do provoke men to warre surely for these causes it is not safe to kill or to be killed Souldiers were of old gravely and justly reproved for undertaking combats in such cases §. 19. Of souldiers encouragement in just warre THat which hath beene delivered of the lawfulnesse of warre cannot but afford matter of much comfort and courage to such as are called to just warre They may on this ground go in faith with much confidence cheerfully and couragiously If there be peace betwixt God and their own soules if they have truly repented of all their sinnes if their persons be justified as well as their cause warranted they may not onely call upon God and that in faith for his assistance and blessing and depend on him for the same but also undauntedly meet death in the mid-way and comfortably commend their soules into Gods hands What need he in Quid vel vivens vel morieus metuat cui vivere Christus est mori lucrum Bern. ad Mil. Temp c. 1. Eisihosies nos perimant nullum tamen ad animas periculum migrat neque salutem illam sempiternam violare possunt Chrys Hom. 7. in 1 Tim. 2. life or death feare to whom to live is Christ and to die is gaine Phil. 1. 21. Though enemies destroy the body yet no danger comes thereby to the soule neither can they impeach eternall salvation There is much comfort in breathing out our last breath in Gods work It is a kind of Martyrdome For a souldier to die in the field in a good cause it is as for a Preacher to die in a pulpit Vpon the cautions before noted this assuredly wil be the issue If a souldier get the day or otherwise escape with his life they that set him on work are too too ungratefull if they do not abundantly reward him Herein if man faile assuredly the righteous Lord will not faile For whatsoeuer good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6. 8. In particular The Lord will certainly make them a sure house that fight the battels of the Lord 1 Sam. 25. 28. If Quà m gloriosi revertuntur victores de praelio quà m beati moriuntur Martyres in praelio Bern. loc citat in this worke of the Lord in his warre he be slaine his soule shal be more then a conquerour triumphing in heaven over all sorts of enemies They may therefore be secure O how gloriously do such with victory returne from war how blessedly do such as Martyrs die in battell §. 20. Of opposing violence to violence VI. * * * Sec § 9. VIolence may be resisted with violence If any course may be accounted violent surely war is one of those courses To omit the * * * §. 13. Lex talionis fore-mentioned proofes for the warrant of warre a a a Deut 19. 21. Exo. 21. 23 24 25. the law of requiting like for like maketh much to this purpose Thus dealt b b b 1 Sam. 15. 33. Samuel with Agag when he said to him As thy sword hath made women childlesse so shall thy mother be childlesse among women So dealt c c c Iudg 1. 6 7. Iudah with Adonibezek whose thumbs and great toes they cut off for so had he dealt with 70 Kings Many like evidences are recorded and justified in holy writ Thus are violent cruell and hard-hearted men by a sensible demonstration brought to see their perverse and mischievous disposition As the fore-named Adonibezek confesseth saying As I have done so the Lord hath requited me Ob. How can this resisting of violence with violence stand with those Christian principles Resist not evill Recompence to no man evill for evill Avenge not your selves Quid est non reddere malum pro malo nist abhorrereab ulcisâ—eÌ„di libidine Quid est accepta iniuria ignoscere malle quam persequi c. Aug. Macellino Epist 5. Hoc fit ut vincatur bono malus immo in homine malo vincatur bogo malum Ibid. Vide Aug. contr Faust Manich l. 22. c. 76. Mat. 5. 39. Rom. 12. 17 19. Answ 1. The resisting of violence here intended is a publique execution of justice but that which Christ forbiddeth is private revenge The latter phrase avenge not your selves is an exposition of the former 2. Christs words are to be taken comparatively thus A Christian must be so farre from revenge as rather suffer a double wrong 3. They imply a readinesse to forgive againe and againe 4. They import a Christian vertue of overcomming evill with goodnesse and patience Rom. 12. 21. Learne wisely to discerne betwixt persons and cases thorowly sift and examine your owne passions let your hearts be seasoned with a true feare of God and love of man let it be enflamed with a zeale of Gods glory set good ends before you and aime at them be well instructed in the meanes whereby you may attaine to those ends and then take courage and resolution to your selves Deale with wicked men as wicked men are to be dealt withall fight against them that fight against you with the froward shew your selves froward as the Lord himselfe doth despise them that despise you shew as much scorne of them as Psal 18. 26. 1 Sam. 2. 30. they can do of you This is to answer a foole according to his folly and to keep him from being proud in his own conceipt Pro. 26. 5. from insulting over you and from taking advantage against you There be times occasions when mischievous enemies are not to be yeelded unto no not an haires breadth By opposing undaunted courage against their stout boldnesse they may be beaten at their owne weapon §. 21. Of using meanes VII * * * Sec §. 9. APproved meanes are to be used for attaining our desired ends The parables which our Lord useth about providing that which may be sufficient for an intended building and about casting how to meet an enemy that is comming against him Luke 14. 28 c. give good evidence to the truth of this point Wherefore such Saints as have beene guided by the Spirit of God even in those wars whereabout God himselfe hath sent them and to which he hath given assurance of victory have been carefull
were those whom Eliphaz taxeth Iob 22. 13 14. That they may not seeme to be mad without reason they give this ground that in heaven all things are caried with an unalterable course and constancy but on earth nothing is done according to order Answ 1. This latter assertion that nothing is done according to order is most false 2. The seeming disorder of things here below is so farre from giving evidence against the divine Providence about them as it doth rather strongly evince that Gods Providence reacheth so farre For notwithstanding their disorder by the divine wisdome they are brought to good ends How could all things being so disordered yea so contrary one to Rom. 8. 28. another worke together for good to them that love God were it not that they are ordered and governed by the divine Providence Let this extent of Providence to these inferiour things be the rather noted that we may thereby be brought to discerne the wisdome of God to call upon him to trust to him to depend on him and patiently to expect a good issue in all things whatsoever do or may befall us §. 7. Of despising meane things III. * * * See §. 5. MEane things are not to be despised Nothing whereunto God extendeth his Providence is to be despised But we have heard how God extendeth his Providence to the meanest things This is true of unreasonable creatures How much more true is it of reasonable which are not onely governed by the divine providence but also created after Gods image redeemed by the bloud of his Sonne sanctified by his Spirit and reserved to eternall glory in heaven That this consequence of not despising that wherof God taketh care is a good and just consequence is evident by the like thus inferred by the Apostle Let not him Rom. 14. 3. that eateth despise him that eateth not For God hath received him So as he whom God receiveth is not to be despised On this ground many proud despisers of others are justly to be taxed as 1. Such as the proud Pharisie who was so conceited in Luk. 18. 10 c his owne righteousnesse as he despised the humble contrite penitent Publicane who according to Christs owne determination went down to his house justified rather then the other 2. Such hard-hearted and unmercifull men as the Priest and Levite were who seeing a poore man robbed stripped Luk. 10. 30 c wounded and left halfe dead passed by him though they saw him in that pitifull plight the one on the one side the other on the other side but affoorded him no succour at all 3. Such as take occasion from the infirmities of men to abuse them and to scorne them The Law giveth two instances instead of many by way of prohibition thus Thou shalt not curse the deafe nor put a stumbling blocke before the Lev. 19. 14. blind 4. Such ungratious children as mocke their father and despise to obey their mother A fearefull judgement is passed Pro. 30. 17. against such The ravens of the vally shall plucke out his eye Deut. 27. 16. and the young eagles shall eat it Yea he that setteth light by his father or mother is pronounced accursed 5. Such undutifull servants as take occasion from their masters meannesse weaknesse age poverty or any other infirmity to contemne them Thus was he in his affliction dealt withall who said They that dwell in my house and my maids count me for a stranger I am an alien in their sight I Iob 19. 16 17. called my servant and he gave me no answer c. §. 8. Of Saints not fearing man IIII. * * * See §. 5. SAints of God need not feare sonnes of men I meane not here by feare that reverend respect which inferiours owe to their superiours who by vertue of their dignity beare the image of God and in that respect are stiled Gods Psal 82. 6. and by vertue of their place stand in Gods roome For this is that Honour which the Law requireth 1 Sam. 8. 7 Exod. 20. 12. and the Apostle adviseth Christians to yeeld this feare to whom it is due Rom. 13. 7. But a dread terrour or perplexity of mind by reason of any evill The meaning then of the point is this Saints need not feare any evill that men can do against them This consequence Christ himselfe inferreth from the fore-mentioned extent of Gods Providence Mat. 10. 29 31. It must needs therefore be a just consequence And to shew that it is a matter of moment worthy of all due regard he doth here three severall times inculcate it viz. ver 26 28 31. In many other places of Scripture is feare of men so as here forbidden In speciall manner note 1 Pet. 3. 14. where the meaning of this word is thus most fully unfolded a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not afraid of their terrour neither be troubled For instances take the examples of b b b Heb. 11. 23. 27 Moses and his parents of c c c Psal 118. 6. David d d d Ezr. 8. 22. Ezra and the Iewes with him e e e Neh. 6. 11. of Nehemiah f f f Luke 13. 32. Christ his g g g Act. 4. 19. Providentiam cateris creatur is non negamus curam sponsa vindicat sibi Bern. super Cant. Serin 68. Apostles and of all Martyrs in all ages Good grounds there are for Saints to be of undaunted spirits For 1. Gods Providence extending it selfe to the meanest creatures as hath beene proved it must needs be much more exercised upon the best of creatures as true Saints are They are the children of God the spouse of his Sonne the temple of his Spirit They are a peculiar treasure unto him above all people though all the earth be his Exod. 19. 5. Though therefore Gods generall Providence be upon every creature yet the Spouse of Christ the Church and every member of it every true Saint challengeth the speciall care of God as a prerogative to it selfe The Church is Christs cure He hath therefore the greatest care of it and it may cast her whole care on him 1 Pet. 5. 7. and boldly say The Lord is my helper and I will not feare what man shall do unto me Heb. 13. 6. 2. All that man can do can but l l l Mat. 10. 28. Luk. 12. 4. touch the body it cannot reach to the soule Now the body is but the outward part of a man a mortall part subject to much misery Therefore all that man can do at the most is but for a moment 2 Cor. 4. 17. So as the uttermost which man can do in comparison of the evill which reacheth to the soule is little to be accounted of not to be feared 3. Man can inflict nothing upon the body which may truly and properly be called evill or which may make it miserable Degradation from offices Deprivation of goods
accounted righteous that by true Faith applying to his soule the bloud of Christ for purging away all his unrighteousnesse and laying hold on Christs righteousnesse to be justified thereby doth his uttermost endeavour to keepe a cleare conscience before God and Man This man of all others must needs be the most valorous whose soule is fenced with the brest-plate of righteousnesse and shield of Faith as well as his body with armour and weapons of steele He feareth nor Divell nor man His conscience will make him fight in none but a good cause His Faith will make him couragious in that cause If in his body he be wounded he hath * * * Pro. 18. 14. a Spirit to sustain his infirmity No passion can so supply the want of bloud and support a man as this Spirit Might of mind may overcome the force of fire But if the earthen vessell of S. Laurentius animi virtute vincebat ignis naturam Amb. Offic. l. 1 c. 41. Et sihostes nos perimant nullum lamen ad animas periculum migrat c. Chrys Hom. 7. in 1 Tim c. 2. Sive in lecto sive in bello quis meritur preciosa erit sine du bio in conspectu domini mors sanctorum Coeâ—erum in bello tantò profecto pretiosior quanto gloriesior Bern. loc citat his body be so broken as it can no longer retaine this spirit then flieth it upward to the place of rest and triumph passage being made for that righteous soule to ascend to the society of the soules of just men made perfect so as the supposed conquest over such anone is the cause of his triumph and maketh him more then a Conquerour The death of his Saints is precious in the sight of the Lord. But in Warre so much more precious it is by how much more glorious Get faith therefore and a good conscience get them and keepe them and they will keepe you from faint-heartednesse they will put life and spirit and virtue and valour into you they will make you fit for the Artillery profession they will make you men indeed true military men of mighty minds §. 13. Of wickednesse making timorous ON the contrary side A wicked man must not every one be accounted that hath committed any sinne for All have sinned but such an one as loveth wickednesse and liveth therein and that without true repentance Faith Rom. 3. 23. which is accompanied with repentance receiveth absolution from God Absolution from God maketh sinnes to be as not committed For the bloud of Christ which cleanseth us from all sinne cleanseth all that believe and repent But infidelity 1 Iohn 1. 7. and impenitency lay all sinnes open to the wrath and vengeance of God Knowledge and conscience thereof cannot but fill the soule with many feares and terrours whence Lev. 26. 36. D. Barlow in his Sermon preached at Pauls Crosse March 1. 1600. being the next Sunday after the execution of the late Earle of Essex it commeth to passe that such wicked men feare and flie when none pursueth them Thus much is expresly threatned against such wicked men I will send saith God a faintnesse into their hearts and the sound of a shaken leafe shall chase them and they shall flie as flying from a sword and they shall fall when none pursueth c. It was the speech of the valorous Earle of Essex that Sometimes in the field encountering the enemy the weight of his sinnes lying heavy upon his conscience being not reconciled to God quelled his spirits and made him the most timorous and fearefull man that might be Take heed therefore O yee Captaines Commanders and other Members of the Artillery Company take heed as you would have your inward disposition fit for your outward profession of suffering sinne to lie up on your soules Let your function be a motive to make you trie the truth of your conversion Be ye righteous that you may be indeed couragious §. 14. Of courage against spirituall enemies ANd to take occasion from your externall profession to put you in mind of your spirituall condition which is to be Souldiers of Christs bands under his colours whose Artillery Garden is the Church Militant where your Martiall discipline in which you are daily trained up is not for recreation and pastime but in very good earnest to conquer unlesse you will be conquered and that in a combate of great consequence wherin no earthly but an heavenly inheritance is fought for and for attaining thereto not liberty of this world but of the world to come not a temporall but eternall life is in great hazard If ye overcome ye are free for ever and gaine an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven If ye be overcome 1 Pet. 1. 4. ye are perpetuall slaves to Satan that malicious enemy who will hold you with everlasting chaines under darknesse in torture and torment endlesse and easelesse mercilesse and remedilesse To put you in mind I say of this your spirituall condition know that if valour and the forementioned ground thereof be so requisite as hath beene shewed against bodily enemies which are but flesh and bloud how much more against spirituall enemies which are not flesh and bloud but principalities and powers These especially we ought to resist stedfast in the Faith The chiefe spirituall enemie of our soules the Devill from whom all our other spirituall enemies receive their strength and courage is like a Wolfe and that as in fiercenesse so in fearefulnesse A Wolfe if he be stoutly resisted will flie away but if he be fearefully shunned or yeelded unto then he will the more fiercely assault and more greedily devoure Even so the Devill Resist the Devill and he will flie from you Give I am 4. 7. Libentius te insequitur adversarius fugientem quain sustineat repugnantem audecius insislit à lergo quam resistat in faciem Bern. Epist 1. ad Rob. Nepot suum Eph. 6. 10 11. 1 Cor. 16. 13. place and yeeld and he will the more eagerly pursue and the more easily prevaile Neither if he prevaile will he any whit the more spare thee for thy yeelding to him but rather the more proudly insult overthee Wherefore my Brethren be strong in the Lord and in the power of his might Put on the whole armour of GOD that ye may be able to stand against the wiles of the Divell Being thus armed Watch ye stand fast in the Faith quit you like men and be strong stand couragiously and ye shall stand victoriously §. 15. Of preparing for warre in peace HItherto ye have heard of the Honour of your profession and of the Valour required by virtue thereof The last point noteth the necessity and benefit thereof which is this In peace to prepare for Warre is a principall part of prudence The most prudent Prince that ever governed people put in practice this point of policie even Salomon to whom God
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
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
typified the true Of Christs intercession See §. 38. and great High-Priest the Lord Iesus Christ our Mediatour who stands betwixt us and the destroying wrath of God This phrase betweene the living and the dead sheweth that the dead fell among the living so as the living were in great danger of death Hereupon it is inferred that the plague was stayed The word translated stayed properly signifieth to shut or hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit in a thing so as it cannot come forth It is oft put for a Gen. 16 2. 20 18. Pro 10. 16. closing up a womans wombe so as no child can come from thence And for b 2 Chro 7. 13. 1 King 8. 35. shutting up or closing the heavens so as they cannot send downe raine and c Ier. 20. 9. for fast holding in of fire so as it cannot breake forth All these applications of the word do imply that the Lord by a strong hand held this plague which was as a devouring beast desirous to devoure more had more that it should do no more hurt We have here in this Verse The efficacy of the meanes which Aaron used Two points are particularly expressed 1. The Manner of using the meanes He stood betweene the dead and the living 2. The Effect thereof The plague was stayed The mention of the living in the former part for whose preservation Aaron stood betweene them and the dead giveth us to understand that I. Meanes is to be used for preservation of the living The mixture of the dead with the living implied by Aarons care to stand betweene them shewes that the living were in great hazzard of death even in regard of humane meanes in a desperate case and doth us further to wit that II. Meanes must be used in most desperate distresses The latter part which declareth the Effect of the meanes as it hath relation to the meanes used giveth instance that III. Warrantable meanes rightly used proove effectuall As the said effect of staying the plague hath relation to God to whom the incense was offered up and by whom that effect was brought to passe it giveth proofe that IIII. God hath an absolute power over plagues As he sent this plague whereof * See §. 48. before so he pulls backe and restraines this plague he so closeth the mouth of this devouring beast as it can destroy no more he so shutteth up and fast tieth this mad dog as it cannot bite one more §. 65. Of using meanes to preserve the living I. * See §. 64. MEanes must be used for preservation of the living a Exo. 32. 28 c. After that three thousand of those that came out of Egypt were slaine for worshipping the golden calfe that Aaron made Moses goeth up againe to the mount to pray for their preservation who were remaining b 2 Sam. 24. 17. So David for those who were reserved after that seventy thousand were destroyed with a pestilence This was it which c Isa 37. 4. Hezekiah desired Isayah to doe Lift up thy prayer for the remnant that is left d Ier. 42. 2. and which the remainder of the people after the captivity desired Ieremiah to do Pray for all this remnant While men live if they have sinned they may repent Benefits of life Eccl 7. 2. The living will lay things to heart While they live they may use the gifts and abilities of minde or body which God hath given them to the honour of God and to their owne and others good while they live they may increase in the good things they have they may also attaine unto more while they live they may make sure to themselves the eternall salvation of their soules Life is the time of receiving all needfull grace and f Gal. 6. 10. of doing all manner of good It is g Ioh. 9. 4. the day wherein men may work h Isa 38. 18 19 The living the living he shall praise thee O Lord. The grave cannot praise thee death can not celebrate thee they that go downe into the pit cannot hope for thy truth i Eccl. 9. 10. There is no worke nor device nor knowledge nor wisdome in the grave In these respects true is this proverbe A living dog is better then a dead lion How foolish how impious how sacrilegious are they See more against praying for the dead in The whole armor of God on Eph. 6. 18 §. 39 40 c. that spend this sweet incense of prayer in vaine as all they do that offer it up for the dead If it were useful for the dead why did Aaron stand betwixt the living and the dead Why did he make a difference betwixt them Why did he not offer in cense for the dead as well as for the living As we desire to make prayer acceptable to God comfortable to our owne soules and profitable to others let us powre them forth for those of whom there may be some hope and those are only the living k 2 Sam. 12. 22. While the child was yet alive saith David I facted and wept For these even for all sorts of these in health in sicknesse in safety in danger while they are young well growne or old in what case soever of what state soever they be and for obtaining of what good soever may be needfull for them and for deliverance from what evill soever they are subject unto we may we must pray §. 66. Of using meanes in desperate cases II. * See §. 64. MEanes must be used in most desperate distresses This is especially to be understood of spirituall meanes whereby immediately and directly helpe is sought of God who can helpe in such cases as men can see no hope of helpe therein Physitians may see good ground to give over a patient knowing that according to the ordinary course of nature all the meanes that they can use will do no good But a Christian must never cease to use the spirituall Catholicon that generall remedy which is fit for any malady prayer Note the instances given in the former Section and you shall find Moses Davids Isayahs Ieremiahs prayers to be made in desperate cases a 2 Sam. 12. 16. Dauids child was questionlesse in mans eye past recovery when he fasted and lay all night upon the earth and besought God for it Much more past recovery was b Isa 38. 1 2. Hezekiah when God sent him this message Thou shalt die and not live yet he prayed unto the Lord and was heard The cases of many that came to Christ for cure in the dayes of his flesh were very desperate yet found they helpe Among other c Mar 5. 25. A woman which had an issue of bloud twelve yeares and had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse came to Christ and was cured So d
is rendred as a reason of the severity of his punishment Because David was the principall in the murther of Vriah f 2 Sam. 12. 9 10 his bloud is laid especially to Davids charge Thus the desolations that came upon Ierusalem after Manassehs time are said to be g 2 King 24. 3 for the sinnes of Manasseh who was the chiefe ringleader unto those abominations in which they continued untill the captivity h Ier 3. 6. 25. 3. notwithstanding that good Iosiah did what he could to make a thorow reformation Ob. i 2 Chro. 33. 12 13. Manasseh repented and had his sinne pardoned How then could he bring others bloud upon his owne head Answ Gods pardoning of sinne doth not extenuate sinne and his taking away bloud from a mans soule doth not imply that that man never brought bloud upon his soule but rather the contrary for that which is not on man cannot be taken away from him For the maine point it stands with justice and equity that they who do not onely sinne themselves but also draw others into sinne with them should beare the punishment of their owne and others sinnes For in those others he sinneth They are as his instruments If a man do not onely in his mind invent and plot sinne but also with his body and the parts thereof execute it he pulleth on himselfe the greater vengeance So doth he further heape up vengeance against his owne soule if he proceed on to draw others also to sinne These severall degrees manifest a more wretched disposition aggravate his sin the more the more incense Gods wrath and so cause greater vengeance Be wise now therefore O ye Kings be instructed ye Iudges of the earth All ye that are in place of eminency on whom many eyes are cast whose example many are ready to follow Componitur orbis Regis ad exemplum Claud. de 4. Consul Honorij at whose word many are soone moved to do this or that be ye wary how you commit sinne your selves how you manifest any approbation of sinne how you give any countenance to sinne Abuse not your authority to command any sinne as a 2 Sam 13. 28. Absolom did Abuse not your wit to contrive and advise sinne as b 16. 21. Achitophel did Abuse not your eminency of place by making your selves an example and patterne in sinne as c 2 Chro. 33. 9. Manasseh did Abuse not that grace you have with a multitude to perswade them to sin as d Mat. 27. 20. the Priests and Elders of the Iewes did Abuse not that awe and dread wherein you have your inferiours under you to compell them to sinne as e Dan. 3. 1. c. Nebuchadnezzar did Abuse not that dependance which people have on you O Ministers by speaking well of evill by strengthening the wicked as f Ier. 23. 14. the false Prophets did By these and other like meanes whereby you draw others into sinne you pull the bloud of those others upon your owne soules Now to have not onely ones owne bloud but the bloud of others also to lie upon him is a most fearefull estate Thus he doth not onely as much as in him lieth draw many into eternall destruction but also implunge himselfe more deeply into hell fire For all those sinnes which others commit by his meanes are as so many heavy waights lying on his soule pressing it downe into everlasting torment This is not to excuse others that are so drawne as if they should go scot-free For in this text it is shewed that IIII. Accessaries make themselves liable to the judgement which falleth on the principall This point is handled in The Churches Conquest on Exo. 17. 13. § 59. FINIS An Alphabeticall Table of the principall points handled in The Plaister for the Plague on Numb Chap. 16. Ver. 44 45 46 47 48 49. A ACcessaries 115 123 Afflictions See Iudgements Afflictions effects of love and wrath 86 Afflictions their kinds 86 Anger See Wrath. Altars 35 Attonement what it imports 37 Attonement may be made after wrath is incensed 53 Attonement rejected by desperate ones 55 Attonement a penitents comfort 56 Attonement to be sought 57 Apostasie provoketh wrath 78 82 B BEleevers may die of the plague 21 Boldnesse caused by a good warrant 100 Bloud of men sacrificed 42 Burnt offerings what they set out 41 C CAlling in all things respected 40 Calling a good warrant 100 Calling requires duty with danger 101 Censers to what use 35 Charity of ancient Christians in time of plague 102 Charges to be observed in every branch 97 Christ typified by incense 59 Christ typified by sundry rites 59 Christs intercession appeaseth God 61 Circumstances warrantable to be observed 45 97 Circumstances much failed in by Papists and Protestants 46 Circumstances order obedience 94 Communion with wicked for judgements sake to be avoided 23 Conspiracy in sinne provokes wrath 76 80 D DEad not to he prayed for 108 Delay of succour dangerous 99 Desperate who reject reconciliation 55 Deferring repentance dangerous 50 Deferring succour dangerous 99 Evill See Sinne. F FAlling on face in prayer 32 Fire on the altar 35 Fiery and fierce is Gods wrath 66 73 Flaggs three 50 Folly to adde sinne to sinne 50 Foretelling judgements 11 G GOD revengeth the rebellious 28 God hath an absolute power over plagues 112 God hath many wayes to destroy 120 Gods wrath See Wrath. Godly See Saints Governours abuse of authoritie causeth wrath 75 80 Governours to be obeyed 93 H HVmility pretended is pride 62 Humane bloud sacrificed 42 I I Dolatry provokes wrath 74 79 IEHOVAH addeth terrour to wrath 74 Impenitency causeth wrath 78 81 Incense how made 36 Incense resembled to praier 58 Incense typisied Christ 57 Infidelity causeth wrath 77 81 Ingratitude causeth wrath 75 80 Ingratitude of world against Saints 27 Inhumanity causeth wrath 76 80 Inhumanity of Heathen in plague time 102 Intercession of Christ typified by incense 59 Intercession of Christ appeaseth wrath 61 Intercession of Christ is to be trusted to 63 64 Intercession of creatures vain 62 Iobs afflictiÅs of what kind 56 Iudgements See Afflictions See Wrath. Iudgements are consequents of sinne 5 Iudgements causes to be searched out 6 Iudgements why foretold 11 Iudgements how now foretold 13 Iudgments kept froÌ„ Saints 17 Iudgements how fall on Saints 18 Iudgements a motive to avoid communion with the wicked 23 Iudgements oft staid by mixture of Saints 26 Iudgements to utter ruine caused by stubbornenesse 29 Iudgements sudden very fearefull 30 Iudgements extremity caused by delay in pacifying Gods wrath 50 Iudgements oft terrible in the beginning 89 Iudgements to be observed 104 Iudgements generall effects of wrath 85 L LIfes benefits 108 Living to be preserved by all good means 107 Love of God peculiar to man 54 M MAgistrates See Governours Meanes warrantable to pacifie Gods wrath to be used 41 Meanes to preserve the living to be used 107 Meanes to be used in desperate cases 109
returne with victory giveth proofe of his praying for the armies d d d Gen 14. 20. So doth Melchizedechs congratulation of Abrahams victory 1. Gods honour is engaged in the successe of such as professe Gods truth 2. Their cause ought to be accounted a common cause of all that are of the same profession 3. Christian sympathy and the Communion of Saints should make us account others dangers and others successe as our owne 4. If they which go out to warre be of our owne country or nation by their overthrow we incurre hazzard by their victory the more safety is brought to us that tarry at home yea we all partake of the benefit of the spoiles which they make of enemies the whole kingdome is enriched thereby if they be great If these be not sufficient motives to enforce the equity of the fore-named duty what can be sufficient Remember therfore what Vriah said The Arke and Israel 2 Sam. 11. 11. and Iudah abide in tents and my Lord Ioab and the servants of my Lord are encamped in the open fields shall I then go into my house to eate and to drinke He when he was at home was as much affected with the armies in the field as if himselfe had beene there Can any then be so carelesse of them as not to pray for them Assuredly if Magistrates and Ministers if great ones and meane ones were more conscionable in performing this duty better successe might be expected But so farre are most from obtaining a blessing upon the armies that go forth as rather on the contrary Achan like they trouble the armies Ios 7. 1. 25. that are sent out by provoking Gods wrath against them thorow their impiety and prophanesse lewdnesse and licentiousnesse Such either pray not at all or they make their prayers to be an abomination to the Lord. For he that Prov. 28 9. turneth away his eare from hearing the Law even his prayer shal be abomination Thus wicked persons are betrayers of such as out of the places where they dwell goe to warre §. 29. Of manifesting our inward desire by our outward gesture III. * * * See §. 26. Flexo corpore mens est erigenda ad Deum Bern. medit devo c. 6 INward devotion of heart must be manifested by the outward disposition of body As the many gestures which in Scripture are recorded and approved being used by Saints in prayer whereof before § 22. do afford good proofe to the point so also the manifold expressions of prayer by sundry gestures proper thereto as such as these b b b Psal 123. 1. I lift up mine eyes c c c Eph. 3. 14. I bow my knees that is I pray d d d Psal 95. 6. Let us lift up our hands e e e Lam 3. 41. Let us kneele that is let us pray f f f Psal 141 2. Let Animus in gestu corporis apparet Gestus corporis signum est mentis Corporis gestu animus proditur Bern. de modo benè viv Scr. 9. Benefits of outward gestures in prayer the lifting up of my hands be that is let my prayer be So here in this place I will stand that is I will pray As in other cases so also in prayer the mind appeareth in the gesture of the body for this is a signe of that So as by the manifestation of our inward devotion by our outward gesture God is more honoured others are made like minded and our owne spirits are quickned 1. For God he is by that means glorified both in soule and body as we ought in both to glorifie him 1 Cor. 6. 20. Ob. God is a Spirit and they that worship him must worship him in spirit and truth Ioh. 4. 24. Answ True But what then Is he not therefore to be worshipped in body Fie on such a consequence Indeed God is most especially to be worshipped in Spirit All outward worship without it is altogether in vaine Isay 19. 13. But Gods delight in the spirit doth not imply a dislike or no liking of a manifestation thereof by the body He that said in regard of an upright manner of performing the things which we do Take heed that ye do them not before men to be seene of them Mat. 6. 1. said also in regard of our zeale to Gods glory Let your light so shine before men as they may see your good workes and glorifie your father which is in heaven Mat. 5. 16. What therefore God hath joyned together let no man put asunder Mat. 19. 6. 2. For others our outward gesture manifesting our inward affection they may be brought to adde their prayers also and joyne with us as they who saw the company of Prophets prophesying prophesied also among them 1 Sam. 19. 20. or at least say Amen to our petitions and desire God to grant them as old Elie did when he understood how Annah had powred forth her soule before God 1 Sam. 1. 17. 3. For our selves by the outward gesture of the body our owne spirits within us are much affected For there is a sympathy betwixt soule and body Bowing the body in prayer as it testifieth the humiliation of the soule so it maketh the soule to stoupe somwhat the lower Beating the breast doth somwhat the more breake the heart lifting up eyes or hands raiseth up the heart spreading the armes abroad enlargeth the desire of the heart standing erect maketh the soule the more steddy Exhortation to use seemely outward gesture in prayer Let us on these grounds both declare and helpe the inward faith and fervency devotion and contrition of our soules by the outward gestures of the body There needs no great labour after outward gesture if at least there be true devotion in the heart The parts of the body are so commanded by the soule as they will soone declare the intent thereof This is evident by the private prayers which persons truly devoted do make For when they are alone and no creature present to take notice of the outward gesture according to the affection of the heart when it is indeed fervent the eyes wil be cast up or cast downe the armes spread abroad the hands lift up or beating the breast the body cast prostrate upon the ground and other like gestures performed They who use to pray privately and fervently know this to be true I urge not this outward gesture to make men play the hypocrites Farre be such intents from my mind Men are too prone to make shew of more then is in them they need no provocations thereto Besides hypocrisie is so odious in Gods sight as it makes our best works abominable Isa 66. 3. But that be referred to him who searcheth the heart and knoweth the inward thoughts of men and to every ones conscience that will excuse or accuse him I urge a manifestation of inward affection and that by such outward gestures as are Gestures in prayer how ordered
children This exception the Law expressy maketh Deut. 20. 14. Ob. In other places Gods people are commanded to slay men and women infant and suckling 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies They utterly destroyed all both man and woman young and old c. Ios 6. 21. Answ 1. Particular charges make extraordinary cases as g g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne Extraordinary cases are not exemplary They are rather matters of admiration then imitation 2. The people who were so to be dealt withall were by God devoted to utter destruction Some because their land was given by the supreme possessour of heaven and earth for an inheritance to his people The Law therefore that speaketh of sparing enemies hath this exception h h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance thou shalt save alive nothing that breatheth Others were devoted to destruction because of their implacable hatred unsatiable wrath and intolerable wrongs against the people of God As i i i Exo 17. 14. Deut. 25. 17 18 19. 1 Sam. 15. 2 3. Amalek 3. If enemies will hearken to no conditions of peace but obstinately stand out to the very uttermost in such a case saith the Law k k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel Respondit illos abusos esse crudelitate suá plus imposuisse plagarum quam Dei ultio flagitabat Hier. Comment in Isa 46. In what cases enemies may be tortured Thou shalt smite every male with the edge of the sword 3. Put not those whom thou flayest to exquisite torments God protesteth against the Syrians Am. 1. 3. for their cruelty in that having overcome Gilead they threshed the inhabitants thereof with threshing instruments of iron and against the Ammonites who ript up the women with child of Gilead Am. 1. 13. Quest May not enemies in any case be tortured Answ Yes 1. In case of question when otherwise they will not confesse the truth 2. In case of talio or requiting like for like as n n n Iudg. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radamanthi jus ut Arist Eth. l. 5. c. 8. the Israelites dealt with Adonibezek whose thumbs and great toes they cut off For so had he done to threescore and ten Kings before 3. In case of revenging unsupportable insolences and injuries Hereby was o o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron c. For they had p p p 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them which was an insolency against the law of nations 4. In case of treachery perjury and breach of fidelity For this cause q q q Ier. 39. 6 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes and then put out his eyes 4. What thou doest against thine enemies do in love 4. Slay in love Love their persons though thou hate their practises r r r Mat. 5. 44. Pray therefore for them Pray that God would turne their hearts and move them to cease from their hostility or pardon their sin Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death 5. Avenge not thy selfe 5. Take heed of making that publique execution of justice an occasion of executing private revenge s s s 2 Sam. 3. 27 29. So dealt Ioab with Abner t t t 1 King 2. 32. which pulled vengeance on Ioabs head §. 61. Of the meaning method and matter of the foureteenth Verse EXOD. XVII XIIII And the LORD said unto Moses Write this for a memoriall in a booke rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under heaven THe * * * See §. 1. Event following on the fore-named victory remaineth to be handled It was a Memoriall thereof and that of two kinds One enjoyned by God The other made by Moses The former of these is here noted in this 14. verse which consisteth of two parts 1. To make a Memoriall of it 2. To rehearse it before Ioshua The primary and principall Authour of the memoriall here mentioned is Iehovah the LORD The Minister is Moses of whom we have spoken on the 9. Verse This charge was here given to him because he was the Lords Prophet to the people and the Recorder of Canonicall Scripture at that time The meanes of making this a memoriall is writing it in a Benefits of writing things booke Things written remaine Herein lieth a difference betwixt speaking and writing that things uttered by Vox audita perit littera scripta manet speech if they be not at the time of uttering fast laid up in a strong memory they vanish in the aire or if they be not remembred they onely who are then present when they are uttered have the benefit of that uttering But things written remaine againe and againe to be read to be read by those that are present at the writing or farre absent yea not only at that time but in future ages Thus that the covenant which the Israelites made with God might not vanish with the making of it b b b Neh. 9. 38. they write it And that all people neare at hand and farre off might take notice of the decree both for destroying and also for rescuing the Iewes the c c c Est. 3. 12. one and the d d d 8. 9. other decree were both written And that future ages might reape benefit by the mercy of God manifested in former ages it is said e e e Psal 102. 18. This shal be written for the generation to come Writing is then especially of use in the fore-named respects when things are written in a booke Loose papers are like loose broomes soone scattered and of little use But bookes are of sheets of paper rolled and bound up together so as they may easily and are ordinarily kept yeare after yeare age after age Q. What booke may this be thought to be Answ Because it is not expresly set downe mens conjectures thereabouts are various f f f Tostatus Quaest in hunc loc Some think that it was the book of the warres of God mentioned Num. 21. 14. Or the book of Iasher mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke g g g Osian de Others that it was a booke then extant but now lost The notes in the former English translation take it to be the book of the law meaning therby as I take it this very booke of Exodus So do h h h Tuis Commentarijs de rebus istis ut infr 34. 27. Deut. 31. 9. Trem. Iun. in annot in
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