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
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
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
sinne and to wrath incensed by sinne and signifieth to cover them that is to pardon sinne and to pacifie wrath As where it said o Psal 78. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He forgave iniquity word for word He covered iniquity And where in relation to the wrath of a King it is said p Pro. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise man will cover it that is pacifie it It is also simply used and signifieth to be propitious favourable or mercifull as where prayer is thus made to God q Deut 21 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius esto erga populum tuum Be mercifull to thy people Israel It is frequently used to expiate that is to purge away or take away any uncleannesse so as it may not be imputed and to make it fit for holy uses or to appeare before God Thus it is applied to things used under the Law and to persons as to r Lev. 16 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expiabit the holy Sanctuary to the Tabernacle of the congregation to the Altar to the Priests and to all the People of the congregation All the fore-mentioned acceptions of the word do adde much to the clearing of this phrase in this place make an attonement Attonement What attonement is according to the English notation of the word implieth two at one namely two that were at odds or variance Such attonement is as much as agreement or reconciliation This in regard of that odds which is betwixt God and man is done two wayes 1. By taking away sinne the cause of How attonement is made wrath 2. By pacifying wrath the effect of sinne Offerings for sinne typified the former Incense the latter Though these may thus be distinguished yet can they not be severed For without sinne be taken away wrath will not be pacified And if wrath should be pacified where 's the benefit thereof if sinne be not taken away Though therefore the one may be more expresly specified yet the other also is there intended Now because of the mention of incense here by attonement here meant the pacifying of Gods wrath is most directly set out This Relative particle THEM * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them hath reference to the fore-named congregation a congregation of rebels Yet is order taken for pacifying Gods wrath justly incensed against them The Summe of this text is a Prescript for pacifying Gods wrath In this prescript we have 1. The Persons Charging Moses Charged Aaron 2. The Charge it selfe wherein is expressed 1. The Matter given in charge 2. The End thereof I. In the matter is distinctly set downe 1. The Substance To burne Incense 2. The Circumstances Which are two 1. The Instrument whereon to lay the incense a Censer 2. The Meanes to burne the incense which is 1. Generally expressed Fire 2. Particularly limited From off the altar II. The end is set downe by way of charge which consisteth of two branches In the former you may observe 1. The Action to be done Goe 2. The Time when Quickly 3. The Persons to whom To the Congregation In the latter you may againe observe 1. The Duty to be done Make an attonement 2. The Persons for whom For them namely for the Congregation before mentioned Six especiall points are here to be noted I. Men must do what they do by vertue of their calling It belonged to Moses as a Prince and a Prophet to give direction for staying the Plague and to Aaron as High-Priest it belonged to offer incense Moses therefore did that which belonged to a Prince and Prophet And he appointed Aaron to do that which belonged to * Deut. 33. 10. an High-Priest II. Such meanes must be used to pacifie Gods wrath as by Gods Word are warranted Offring up Incense which is the meanes here to be used was expresly warranted by the Word of God Lev. 16. 12 13. III. Things warrantable in their substance must be performed with warrantable circumstances For this end the foresaid Incense was to be offered on a Censer and to be burnt with fire from off the altar Lev. 16. 12. IIII. Duties of mercy must be performed to such as wrong us This congregation murmured and gathered themselves together against Moses and Aaron Yet Moses bids Aaron go to them to do a worke of mercy for them in this their need V. Gods wrath is with all expedition to be pacified For this end Aaron is charged to go quickly that with all possible speed he might make an attonement VI. There are meanes of reconciliation betwixt God and man after Gods wrath is incensed The attonement here enjoyned giveth proofe thereof especially if we weigh the persons for whom it was to be made For them even them that had provoked the Lord at once to consume them These instructions arise from the letter of the history There is an higher mystery contained therein whereof * § 36 37 c. afterwards §. 26. Ofrespect to ones calling I. * See § 25. MEn must do what they do by vertue of their calling a 1 Cor. 7. 17. 1 Pet. 4. 10. As God hath distributed to every man as the Lord hath called every one so let him walke and so ordaine I in all Churches saith an Apostle More particularly he applieth this to feverall functions thus b Rom. 12. 6 7 8. Having gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith Or Ministry let us wait on our Ministry c. See the whole armour of God on Eph. 6. 14. Treat 2. Part. 1 §. 4. This is the property of a just and righteous man to c Pro. 20. 7. walke in HIS integrity HIS that is that which belongeth to him by vertue of his owne proper place and function In this sence it is said d 14. 8. The wisdome of the prudent is to understand HIS way But e 20. 3. Every foole will be medling namely in others mens affaires with the things that belong not unto him As we desire to be accepted of God to receive comfort to our soules by the things we do and thereby to do good to others let us be well informed in the duties that by vertue of our owne proper function belong unto us and therein be faithfull and diligent Much paines may be taken and diligence used in other mens matters and little thanks gotten for all that paines and diligence Yea we may bring by such paines and diligence much trouble to our selves and yet no comfort in all that trouble Wherefore f 1 Pet. 4. 15. S t. Peter exhorteth Christians from suffering as busie-bodies in other mens matters And it is remarkable that he reckoneth their sufferings among the sufferings of malefactors g 1 Thes 4. 11. Studie therefore to do your owne businesse Let Magistrates let Ministers let Husbands let Wives let all of all sorts so doe §.
are sicke admit Physitians and remedies there is much hope of recovery But if like mad men they admit no meanes for their good they must needs be irrecoverable having none to cure them not so much for the nature of the disease as for want of meanes to cure them In this case they may be supposed to be worse then Devils Had a Redeemer been given to Devils and an attonement by him made betwixt God and them we cannot but think that they would most readily and willingly have embraced reconciliation Yet how many children of men have there beene in all ages in all places against whom the Lord may justly take up this complaint a Mat. 23. 37. How oft would I have gathered you together even as the hen gathereth her chickens under her wings and ye would not And this b Isa 65. 2. I have spread out my hands all the day to a rebellious people which walketh in a way that was not good after their owne thoughts A people that provoketh me to anger continually to my face Too too many such there are among vs who most ungratefully and contumeliously reject all the meanes which God in his goodnesse and wisdome hath afforded to allure and draw men to himselfe For meanes of reconciliation and salvation what nation hath more plentifully enjoyed them then England and what part of England more then London But let the impiety and iniquity profanenesse and licentiousnesse drunkennesse and all manner of uncleannesse swearing and lying debate and deceit extortion and oppression and other like offences against God and man committed in this bright light of the Gospell give evidence whether reconciliation offered on Gods part be answerably accepted on mans part Can we now wonder at Gods judgements among us and heavy hand upon us Have we not rather cause to admire his long suffering and lenity in that he hath so long held his hand from striking and in that he now strikes he doth it so gently For howsoever this stroake of the Plague considered in it selfe be heavy yet compared to our deserts it is but light Lam. 3 22. It is of the Lords mercies that we are not consumed because his compassions faile not §. 36. Of the penitents comfort in reconciliation 3. Poenitentes quid à seipsis suscipit judicatos Deus absolvit Cypr. Serm de Pass Christi POore penitent sinners whose hearts are broken with sight and sence of their sinnes may hence and will hence receive much comfort that there is meanes of attonement and reconciliation betwixt God and them For God useth to absolve such as he observes to judge themselves This must needs be very cordiall to them For true penitents that are pierced with sence of their sinnes know that while there remaines enmity betwixt God and them they are in no better estate then the Devils They find by the heavy burthen of sinne oppressing their soules and by their deepe apprehension of Gods wrath thereupon that Gods favour is more sweet then life it selfe and infinitely to be preferred before all contents and delights that this world can affoord To these Isa 52. 7. How beautifull are the feet of him that bringeth good tidings that publisheth peace c. Take notice therefore O ye poore in spirit take notice of this soveraigne ground of comfort There is meanes of reconciliation betwixt you and your God An attonement is made Comfort your soules herewith Sufficit mihi ad omnem justitiam solum habere prepitium cui soli peccavi Bern. super Cant Serm. 23. It is sufficient and in stead of all righteousnesse to have him alone against whom alone I have sinned propitious and gracious in pardoning sinne Meanes of reconciliation to be sought 4. Means of reconciliation being on Gods part affoorded and offered it remaineth as a bounden duty for us with the uttermost of our power to seeke after it Yea it giveth good encouragement to do our best for partaking of the benefit thereof 1. For our duty shall a matter of so great consequence so excellent so needfull so usefull a thing as reconciliation with God be published and proclaimed to us wretched rebels against God and should not we enquire after it They adde much to the heape of their other sinnes that neglect this duty Heb. 2. 3. How shall we escape if we neglect so great salvation 2. For encouragement what greater then this that there is such a thing that upon due and diligent seeking may and shal be had If God were implacable irreconciliable and would accept of no attonement then had we cause to be discouraged from seeking it but God is so farre from being irreconciliable that he is most easie to be intreated Yea by his Ministers he 2 Cor. 5. 20. Mic. 7. 18. prayeth us to be reconciled to him Who is a God like to thee that pardoneth iniquity c. §. 37. Of the resemblance betwixt prayer and incense HAving handled the meanes of attonement here prescribed by Moses according to the letter of the history we will further endeavour to open the mystery contained under it The principall meanes was offering incense This may be considered as a service to be done by man or as a Legall Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est spiritualâ—s thymiamatis quod est câ—lius Dei Hier. Comment lib. 1. in Hab 2. type of an Evangelicall truth As a service or duty to be performed on mans part it set out prayer As a type it prefigured Christs Intercession That it set out prayer is evident by the Psalmists application of the one to the other where he saith a Psal 141. 2. Let my prayer be set before thee as incense This also is meant by the Lord where he saith b Mal. 1. 11. In every place incense shal be offered to my name The resemblance of prayer to incense is in many respects very apt For 1. a Exo. 30. 36. The spice of which the incense was made was to be beaten very small So the heart out of which prayer commeth must be b Psal 51. 17. a broken and contrite heart 2. c Lev. 16. 13. Fire must be put to the incense and therewith the incense burned So d Mar. 11. 24. Iam. 1. 6. faith and e Iam. 5. 16. servour must be added to prayer whereby it is made to ascend to God 3. Incense must be burnt f Exo. 30. 7. on the altar or g Lev 16. 12. on a censer as Moses here commanded Aaron So must our prayers be offered on h Heb. 13. 10. the altar Iesus Christ who is also as i 9 4. a censer 4. k Ezek. 8. 11. Incense being fired ascended up like a cloud So l Rev. 8 4. 2 Chro. 30. 27. Ion. 2. 7. doe faithfull and fervent prayers ascend to heaven where God is 5. Incense caused m Lev. 16. 12. a sweet perfume and savour So is n Iob 42. 8.
best Saints on earth they oft provoke his wrath as p Exo. 4. 14. Deut. 3. 26. Mases did against whom the anger of the Lord is said to be kindled This anger is as a Fathers compassion Of this it is said q Psal 103. 9. Cum iratus suerit m sericordiae recordabitur Immò verò ipsa indignatio non aliundè quam de misericordia est Bern. de verb. Hab. Serm. He will not keepe it for ever This anger ariseth from his mercy 2. By reason of their rebellious disposition others do so farre incense his wrath as it proves implacable Against such saith the Lord r 2 King 22. 17 My wrath shal be kindled and shall not be quenched s Psal 21. 9. Dominum ctiam bonis suis servis succensintem intelligi datur Aug Quaest super Ios lib. 6 The Lord will swallow up such in his wrath This anger is as the passion of a Iudge From all these premisses this conclusion followeth Wrath may come from God He may be provoked thereto and that by all sorts Saints and others as hath beene shewed before Scarce any other thing is more frequently attributed to God then anger Not by reason of any forwardnesse in him to anger For t Ion 42. The Lord is slow to anger u Exo. 34. 6. Long-suffering x Neh. 9 17. Ready to pardon and when he hath threatned or begun to inflict judgement he is soone brought to y Ion. 4. 2. 2 Sam. 24. 16. repent him of the evill But by reason of mans provoking disposition By sinne whereunto men are exceedingly addicted Gods wrath is kindled by aggravation of sinne the fire of Gods wrath is inflamed and by obstinate continuance the rein and impenitenty that flame becomes unquenchable Now sinne being contrary to the righteousnesse of his will his justice his truth his wisdome and other like Divine excellencies will not suffer the fire of his wrath to lie alwayes smothered but rather stirre him up to send it out against Sublimitas ineffabilis ut hominibus congruat humanis sonis significanda est Aug contr Adimat cap. 13. sinners to scorch them to burne them to consume them if at least they repent not Thus an ineffable sublimity that it may be the more agreeable to man is to be set out by words appertaining to man §. 43. Of the lawfulnesse of anger 1. THis great instance of Gods being angry gives an evident demonstration of the lawfulnesse of anger Nobis hominibus concessum est ut ad indignae alicujus rei faciem moveamur tranquillitatemque mē t is velut lenis quaedam aura conturbet c. Hier. Comment l. 2. in Eph. 4. For nothing simply sinfull and unlawfull is attributed to God Our Saviour who tooke upon him our nature was free from all sinne a 2 Cor. 5. 21. He knew no sinne He knew himselfe better then any other could Had he had any sinne he must needs have knowne it But he was b 1 Pet. 1. 19. A Lambe without blemish and without spot c Heb. 7. 26. Holy harmlesse undefiled separate from sinners yet d Mar. 35 was he angry So were sundry Saints on just occasions noted to be angry yet not blamed as e Numb 16. 150 Moses f 2 Sam. 13. 21. David g Neh. 5. 6. Nehemiah and others Anger is one of the affections Affections in themselves are no more evill then understanding will memory and other faculties of the soule Ob. They are all of them by naturall corruption perverted and polluted Answ 1. We may distinguish betwixt the essence of the How anger is good soule with the faculties thereof and the corruption of them which is accidentall Thus the essence is good though the accident be evill 2. That which is corrupted may be renewed Thus anger and other affections are accounted good and lawfull by vertue of the Spirits renewing them 2. Ob. k Gal. 5 20. The Apostle reckoneth wrath among the fruits of the flesh and l Col. 3. 8. How anger accounted evill exhorteth to put it away Answ He meaneth wrath and anger as perverted and corrupted m Eph. 4. 26. In another place he implieth that a man may be angry and yet not sinne Quest Why then is wrath put into the catalogue of such things as are simply evill as n Col 3. 8. wrath anger maliciousnesse n Gal. 5. 19 20. idolatry adultery witch-craft c. Answ Because it is a violent passion and by man though regenerate very hardly kept in compasse Moses a Ira est irrationalis impetus canis impudens Chrys ad Pop. Hom 30. Num. 12. 3. man in a great measure regenerate yea and very meeke above all the men which were upon the face of the earth yet being on a great cause angry so exceeded therein as he little regarded the Tables wherin God with his own hand had written the Morall Law but o Exo. 32. 19. threw them out of his hands and brake them So p Act. 15 39. Paul and Barnabas men endewed with extraordinary spirits yet being stirred with anger grew so hot as They departed asunder one from the other The corrupt flesh ever abides even in the best Saints so long as they abide in this corruptible flesh and though they be regenerate yet much corruption lieth as dreggs at the bottome Hence is it that if that person in whom the sweet liquour of the sanctifying Spirit aboundeth be moved in his passions as sweet water in a glasse having dreggs being shaken corruption will arise and taint that passion Quest. By what meanes especially is wrath perverted How is anger perverted and made evill Ans By the same that all other affections are perverted which are generally two 1. Mis-placing them 2. Mis-ordering them Anger is mis-placed when it is set upon a wrong object namely upon that which is good and praise-worthy For anger is one of the disliking affections the object whereof ought to be evill Evill is to be feared and hated and grieved for and at evill we ought to be angry Cain was angry at Gods accepting his brothers sacrifice and Saul at the just praises given to David Their anger therefore by reason of Si mihi irascatur Deus num illi ego similiter redirascar Non utique sed pavebo sed contremiscam sed veniam deprecabor Ber. super Cant. Serm. 83. mis-placing it was evill But most evilly mis-applied is their anger which is cast on God Herein Ionah much failed Ion. 4. 4 9. But Cain much more Gen. 4. 5. If God be angry with me shall I againe be angry with him In no wise but I will rather feare and tremble and crave pardon of him Anger is mis-ordered when it is unadvisedly or immeasurably moved Our Lord saith that s Mat. 5. 22. he that is angry with his brother without cause or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
temerè unadvisedly or rashly shal be in danger of the judgement t 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
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
Meanes many God hath to destroy 120 Means well used effectuall 110 Mercy to such as wrong us 47 Ministers know Gods mind 12 13 Ministers abuses cause wrath 76 80 Ministers how they can foretell judgement 13 Multitudes in evill to be left 25 O OBedience to Governours 93 Obedience with due circumstances 94 Obedience scanty dangerous 96 Obedience universall 97 Obstinacy See Stubbornenes P PAcifie See Wrath. Papists toyes to pacifie Gods wrath 44 Papists faile in materiall circumstances 46 Plague may take away beleevers 21 Plague whether a cause to fly 24 Plague properly taken here meant 83 Plague an evidence of Gods wrath 85 Plague what duties it requireth 88 Plagues in sundry respects so called 83 In plague time who to abide 101 In plague time ancient Christians charity and Heathens in humanity 102 In plague publique persons not bound to visit the infected 103 In plague times others may be substituted in the roome of eminent persons 103 Plagues in Gods power 212 Plague soone destroyes many 116 Plague not to be sleighted 119 Prayer resembled to incēse 58 Principals bring others bloud on themselves 121 Profanation of holy things and times provoketh wrath 74 79 Profession polluted causeth wrath 74 75 79 Provocations of Gods wrath so many by us as cause much matter of humiliation 79 R REconciliation See Attonement Repentance deferd dangerous 50 Repentance speedy profitable 51 Repentants comfort in reconciliation 56 Revenge on rebellious by God 28 S SAcrificing humane bloud 42 Saints exempted from judgements 17 19 Saints oft have a share in judgement 18 Saints mixed with wicked cared for by God 20 Saints oft stay judgmēts 26 27 Sin causeth judgement 5 Sinnes what especially cause judgement 6 Sinnes to be put away for judgement 9 Sinnes which especially provoke wrath 74 Sinnes provoking wrath rife among us 79 In Sin leave multitudes 25 Speed in relieving oppressed 49 98 99 Speedy repentāce profitable 51 Speedily pacifie Gods wrath 49 Stoicks condēne all passions 71 Stubbornenesse causeth utter ruine 29 Stubbornenesse provoketh wrath 77 81 Sudden judgments fearfull 30 T TAmberlains 3. flags 50 Types of Christ many 59 V VIlifying mercies causeth wrath 75 80 W WArrant makes bold in danger 100 Word of God affoords directions for matter and manner 94 c Wrath. See Iudgements Wrath. What it is 6 Wrath of God how slaked 8 Wrath of God when to be slaked 9 Wrath of God to be pacified by warrantable meanes 41 Wrath of God incensed by the means which Papists use to pacifie it 44 Wrath of God speedily to be pacified 49 Wrath of God a fire and fierce 49 Wrath being incensed attonement may be made 53 Wrath of God hath degrees 66 Wrath how attributed to God 67 Wrath not simply sinfull 69 Wrath how perverted 70 Wrath of God many wayes provoked 72 79 Wrath of IEHOVAH terrible 73 Wrath by what sinnes especially provoked 74 Wrath of God manifested by a plague 85 Wrongers of us to have mercie 47 FINIS DEARTHS DEATH OR A REMOVALL of FAMINE Gathered out of II SAM XXI 1. By WILLIAM GOVGE PSAL. 107. 33 34. He turneth a fruitfull land into barrennesse for the wickednesse of them that dwell therein IOEL 2. 13 14. Turne unto the LORD your God for he is gracious c. Who knoweth if he will returne and repent and leave a blessing behind him LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT WORSHIPFVLL AND most worthy of all honour M rs MARY MOORE Perpetuity of Grace here and Eternity of Glory hereafter Much esteemed Much honoured GRatefulnesse makes inquisitive A greatefull mind both in relation to God and also in relation to man is so affected with kindnesses received from the one or the other as it is ever plotting and enquiring what it may do what it may render In relation to God saith a gratefull Prophet what shall I render unto the Lord for all his benefits towards me Psal 116. 12. In relation to man saith a gratefull King Is there yet any left of the house of Saul that I may shew him kindnesse for Ionathans sake 2 Sam. 9. 1. Let me say it boldly for I say it truly My soule is inquisitive as in regard of God what I may render unto him so in regard of your selfe Good M rs Moore what I may render unto you God knowes my minde and heart For he is the Searcher of hearts Ier. 17. 10. To you it must be made knowne For what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. My heart therefore being filled with gratefulnesse towards you I haue cast this way and that way how to manifest the same and that in the best manner that I could which I know not better how to do then by a publique acknowledgement of the gratefull respect I beare and bounden duty which I owe to you together with the true and just grounds thereof which among many other are these in particular 1. Your ancient and constant respect to me and my Ministry even from the first beginning thereof For thereby you first tooke notice of me 2. The many reall demonstrations and evident testimonies of that entire respect which from time to time you have given me 3. Your vouchsafing to take my daughter into your house under your good government and to become a mother to the motherlesse Among many other this is one thing which gives me occasion to say in regard of my last dangerous sicknesse It is good for me that I was afflicted That sicknesse was an occasion of your taking my daughter to your tuition What is what ought to be a fathers care but next to the salvation of his owne soule the good education of his children What can be more acceptable to him then approved means tending to that end May I then can I then be unmindfull of her or ungratefull to her that hath affoorded such means Have I not cause to be inquisitive and to thinke and say What shall I render Render a recompence I cannot All that is or can be done is and can be but a testimony of gratitude Such testimonies as are ordinarily presented for new-yeares-gifts your bounty I know doth not expect will not accept Noble spirits do herein resemble the Divine Spirit which doth good for his owne sake for goodnes sake All the recompence which they expect is a gratefull acknowledgement of the kindnesse they shew of the goodnes they do This from my heart I do here before all that shall cast their eyes upon this Dedicatory Epistle There are beside these particular other more generall motives which induce me to prefixe your worthy name before this treatise As 1. the eminency of your endowments which make this stile M rs Mary Moore at least in their judgement who well know you more eminent then such titles of honour as
others misery 140 IVDGEMENTS Iudgements continued by sins continuance 153 Iudgements under good Governours 147 Causes thereof 147 Iudgements no rule to judge a profession by 150 Iudgements under pious Governours what duties they require 151 Iudgements causes to be searched out 151. 154 Iudgements causes found out a means to remove judgements 155 For removing Iudgements God to be sought to 157 Iudgements deferred thorow clemency 150 L LEather eaten in famine 136. 166 Locusts cause famine 159 M MAgistrates See Governours Magistrates care in famine 142 Manassehs sins punished in Iosias time 149 Ministers vaine soothing 141 Mother eates her owne child 167 Multitudes die of famine 165 N NOble women by famine made beggers 169 O OBedience to pious Governours 152 P PAtience in famine 154 Pious polities and Princes not exempted from judgements 147 Pious Princes oft provoke Godswrath 148 Plagues arise from famine 137 Plagues cause famine 160 Plague kils such as kept from famine 169 Plenty how procured 138 Plenty from God 138. 139. 158 Predecessours sins punished in their successours 148. 149 Prodigality procureth famine 140 Profession mis-judged by outward judgements 150 Promises for succour in famine 145 Examples of accomplishing such Promises 146 Provide against a deare yeare 139. 141. 154 R RAine wanting causeth famine 158 Raine overmuch causeth also famine 159 S SAuls sin why punished in Davids time 149 Secondary causes ordered by God 158 Sieges cause great famine 163 Sinnes which cause famine 139 Sinne continued cause of continuing judgement 153 Staffe of bread 161 Starveds cries 169 Strangers not to be ill handled 140 Subjects must pray for their Governours 152. 156. 157 Subjects obedience 152 Subiects impiety brings judgement in the time of pious Princes 147 Successours punished for predecessours sins 148. 149 Superstitious attributing plenty to false authours 139 Supplication in famine 144 V VErmine consume corne hoorded up 170 W WAnt of raine a means of famine 158 159 Winters over sharpe cause famine 159 Word of God the means to enquire of him 161 Word of God rejected causeth famine 140. 141 FINIS THE CHVRCHES CONQVEST over the SWORD Set out on EXOD. Chap. XVII Verse VIII c. to the end Hereunto is added THE EXTENT OF GODS PROVIDENCE On MAT. Chap. X. Vers XXIX XXX XXXI Occasioned by a Downe-fall of Papists AND THE DIGNITIE OF CHIVALRY Raised out of II. CHRON. VIII IX By WILLIAM GOVGE LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. TO THE RIGHT HONOVRABLE ROBERT Lord RICH Baron of LEEZ and Earle of WARWICK AND TO THE RIGHT Honourable the Countesse of WARWICK His most worthy Consort All Honour that may make to their true Happinesse Right Honourable THE Divine Providence whereby all things are wisely ordered hath by a most sacred neare firme and inviolable band knit you two together and made you one Most meet it is therefore that the like honour be done and the like respect testified to the one as to the other especially where there is just cause of an answerable respect as the Author of this Treatise here dedicated to your Honours hath for the dedication thereof to you both For SIR THis Treatise treateth of Warre Your Lordship is knowne to be a Man of Warre It setteth out Ioshua a Generall of an undaunted spirit Your spirit hath been proved to be such an one It sheweth how Moses when he tarried at home was very sollicitous for his countrimen in the field And is not such your care Vpon mention made of Moses there commeth to my mind this great commendation He is faithfull in all my house given to him by God himself Faithful he was in his own observation of al Gods ordināces which belonged to him Who of so eminēt a place more eminent then your Honour herin Faithful he was also in deputing to the Lords service men fit for their function The abundance of able and faitDhfull Ministers in Essex and other places where the Patronage of Church-livings appertaineth to y r Honour is the seaie of your Faithfulnes in this respect The greater is the glory of this kind of piety because therin you do patrissare tread in the steps of your worthy Father of blessed memory What infant could not be copious in setting out the dignity of this piety whereby God is so much honoured his Church edified many distressed consciences comforted and millions of soules saved There is yet further a more particular bond of relation which bindeth me in person and paines to yeeld all homage unto y r Honour that is the small inheritance I hold within your Lordships Royalty at Hadly in Essex Hereto I might adde the benefit of your Predecessours charity on the Free-Schoole at Felsted in Essex where I was trained up three yeares together and the continuall favours which from your youth you have shewed to me your selfe as well as I being trained up at Eaton and thence comming to Cambridge MADAM THere are in this Treatise many points concerning Devotion not unfit for a devout Lady such an elect Lady as S. Iohn dedicated his Second Epistle unto a Lady whom all that knew the truth loved in the truth and for the truths sake a Lady whose children walked in the truth an evidence that the Lady who loved the truth her selfe was carefull to communicate that to her beloved children which she had found to be sweet and comfortable to her own soule And this for the Mothers honor doth the Apostle there mention I that have long knowne your Honour even from the child-hood of your now well grown daughters two worthy Ladies and beene acquainted as with your religious care in their good education so with your owne pious course of life wherin I make no question but that still you continue could not omit so faire an opportunity of testifying that duty which I owe you Hereby that which is made publique for the view of all is in speciall dedicated to your Honour that having a particular interest therein you may be more diligent in perusing it The principall points herein handled which may best whet on your pious devotion concerne Prayer the Manner of performing that Heavenly duty the Power and Efficacy thereof when it is made in faith and the benefit of persevering therein at least so long as just occasion giveth occasion of persisting without fainting These and other like points are handled in this Treatise which may be as I suppose usefull to your devout mind By these and many other enducements hath he beene emboldened to tender this small evidence of much respect to your Honours who as he humbly craveth a gracious acceptance so he faithfully promiseth to continue at the Throne of Grace Your Honours Sollicitour WILLIAM GOVGE TO THE TRVLY NOBLE AND MOST WORTHY OF ALL HONOUR SIR NATHANAEL RICHE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SIR YOur owne Worth The publike good Service which you have done to this
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
they have their authority and answerably to order matters In ordering whereof there being many cases wherein the very life of some particular persons is to be put in hazard for preservation of the whole state God hath given this power to supreme Magistrates to appoint whom they see best according to that which Moses said to Ioshua Choose us out men If men chosen might refuse to go to what purpose are they chosen Souldiers owe Exequendi jussa bellica ministerium milites debent paci salutique communi Aug. cont Faust Manich l. 2. c. 75. to common peace and safety the service of executing their Governours commands of waging warre Ob Hath one man power over anothers life Answ 1. Going to warre doth not necessarily presuppose losse of life Many returne home from warre not onely with their lives but also with much honour and wealth 2. Many are the cases warranted by God wherein some hazard their lives for others as Esth 4. 16. Iudg. 5. 18. Phil. Miles Christi securus interimit interit securior Sibi praestat cum interit Christo cum interimit Cum occiditur ipse non perijsse sed pervenisse cognoscitur Mors ergo quam irrogat Christi est lucrum quam excipit suum Bern. loc citat Non est potestas nisi à Deo vel jubente vel sinente Cum ergo vir iustus si fortè sub rege homine etiam sacrilego militet rectè possit illo iubente bellare civicae pacis ordinem servans cui quod iubetur vel non esse contra Dei praeceptum certum est vel utrum sit certum non est it a ut fortasse reum regem saciat iniquitas imperandi innocentem autem militem ostendat ordo serviendi Aug cont Faust Manich. l. 22. c. 75. 2. 30. 3. If in this case a souldier die he dieth in his way and in the worke of God so as his death may be his best advantage God having given his Angels charge over all his when they are in warre they will either keepe them from death or when they die they will take their soules as they did the soule of Lazarus to carrie it to blisse Therefore with much confidence he slayeth his enemy with greater confidence he is himselfe slaine He doth a good turne to himselfe if he be killed and an acceptable thing to Christ if he slay his enemy When he is slaine he is not destroyed but perfected The death which he inflicteth is Christs gaine and which he suffereth his owne gaine The application of this point of obedience in particular concerneth such as are or shal be commanded as Ioshua here was to fight with the enemies of the Church and State that they testifie their obedience readily with good conscience and courage and that for the Lords sake Quest. What if Christians be under the subjection of Idolaters or Infidels ought they at such a Kings command to go to warre Answ An ancient Father giveth this answer There is no power but of God either commanding or permitting it Therefore a righteous man if happily he serve as a souldier under a King that is even a sacrilegious man he may rightly warre at his command keeping the order of civill peace who is either assured that that which is commanded is against no command of God or is not sure whether it be so or no so that perhaps the iniquity of commanding may make the King guilty but the order of serving may prove the souldier to be innocent §. 38. Of the meaning method and doctrines of the tenth Verse EXOD. XVII X. And Moses Aaron and Hur went up to the top of the hill * * * See §. 1. THe performance of that promise which Moses made V. 9 is here generally propounded The performance is expressed almost in the same words wherein the promise was propounded In the promise Moses said I will stand on the top of the hill In the performance it is said Moses went up to the top of the hill Only here is not mentioned the rod of God in his hand but here are added two Assistants that went with Moses which were Aaron and Hur. Of Aaron much is spoken in other places His name was agreeable to his function For Aaron importeth a teacher and Priests whereof he was the first and chiefest were Summum Sacerdotium ab Aaron cepisse definimus Aug. quaest super Levit l. 3. q. 23. teachers whereupon it is said The Priests lips should keepe knowledge and they should seeke the law at his mouth Mal. 2. 7. This Aaron was elder brother to Moses Exo. 6. 20. For they died both in the same yeare and Aaron was 123 years old Numb 33. 38 39. And Moses but a 120 Deut. 34. 7. Yet was Moses preferred before Aaron For in that God saith to Moses of Aaron He shal be thy spokesman unto the people he importeth a Principality in Moses and a Ministry Cum dicit tibi loquetur ad populum satis indi cat in Moyse Principatum in Aaron Ministe rium Aug. Quaest super Exo. l 2. q. 10. in Aaron which is yet further confirmed in that it is added Thou shalt be to him instead of God Exo. 4. 16. Many and great were the prerogatives conferred on Aaron For 1. He was chosen to assist Moses in the messages which from God were sent to Pharaoh and in the wonders which were done in Egypt Exo. 4. 30. 5. 1. For Aaron could speake well Exo. 4 14. 2. When Moses was absent 40 dayes Aaron was appointed chiefe Governour in his roome Exo. 24. â—4 32. 1. 3. Aaron was the first that was annointed High-Priest Vestem sumebat Aaron qua eius summitas appareret Aug. loc citat and clothed with the glorious priestly ornaments Exod. 29. 5 c. 4. The Priest-hood was conferred upon Aaron and his seed by a perpetuall covenant None els might execute the services appertaining thereto Lev. 7. 36. Num. 18. 8. Num. 16. 40. 2 Chro. 26. 18. 5. In testimony of Gods choice of Aaron his rod onely among all the rods of the heads of Israel did bud blossome and bring forth ripe almonds and thereupon it was kept as a perpetuall memoriall before the Lord Numb 17. 8 10. Hebr. 9. 4. 7. Aaron was to make an attonement when Gods wrath was kindled and when multitudes died of the plague he stood betwixt the living and the dead and the plague was stayed Numb 16. 46 48. 8. Aaron both in regard of his externall function and also of his internall disposition is stiled The Saint of the Lord Psal 106. 16. Ob. He made a golden calfe Exo. 32. 4. He with Miriam murmured against Moses Numb 12. 1. He was incredulous Numb 20. 13. Answ These were indeed great sinnes and manifest fruits of the flesh but onely particulars The disposition of his soule and generall course of life was holy Which of the Saints had not their blemishes As the flesh may be in
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to
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