Newcastles Call to Her Neighbor and Sister Towns

CHAP. I.

An Introduction to the main Observation.

I Need not tell you why at this time I make choice of these words to treat on. This Argument had not been out of season, if we had handled it before ever this plague of pestilence arrived our coasts, and when we only heard how it raged in Holland, and in other parts beyond the Seas. They there of the reformed Churches especially, are our brethren, & we members with them of the same body mystical. And as we should have sympathized more with them than we did, so we should have taken warning by God's heavy hand upon them when first the plague began with them, and wrath was gone out frō the Lord. For this judgment of plague, as an Overflowing scourge of the Lord, (as other like judgments are) ends not commonly where it begins: neither should we have made a covenant with death (as if we had been at agreement with hell) to say in our security (and it skills not whether we say it in word or in deed. ) When the overflowing scourge shall pass through, it shall not come unto us. At the first going out of wrath it concerned us to have been warned, and to have prepared to meet our God by true repentance, and entreaties of peace: and when his judgments once began to be in the earth, to have learned righteousness. How much more now, when God's bow is further bent, and his arrow of Pestilence hath reached even unto us, shall I say of this nation only, nay to us of this sinful place and Town where we live, and where (after a pretty warning and summons given us a few months ago when it arrived our Port, and made its abode there a while chiefly, yet so as that it sent up the river to us some few messengers of death) where I say, after some few months intermission, it hath broken out fearfully, and begins to spread like wildfire, mo perishing by it this first fortnight since it began, or was discovered amongst us, then either formerly with us, or yet with the great and mother-city of London, in the first three months after it began with them some 11. years ago (though for number of parishes the disproportion be thirty to one:) When God makes such speed at the first going out of his wrath here amongst us, will it not concern us also to make speed and to hasten our repentance, yea not us only, but our neighbouring towns and cities, yea generally all towns and cities in these his Majesty's kingdoms? For if yet we will be secure, that will concern us which long since was spoken to Jerusalem & Ephraim and to the scornful men who ruled that people: first, woe to the crown of pride, to the drunkards of Ephraim: The crown of pride, the drunkards of Epharim shall be trodden under feet: And the glorious beauty which is on the head of the fat valley shall be a fading flower. Then, for their security thus they are threatened, (and why not we now, of this place especially, being as proud, sensual, scornful and secure as they?) your covenant with death shall be disanulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth, it shall take you: for morning by morning shall it pass over, 〈2 pages missing〉 whereupon the Lord showing himself strong on the behalf of his servants, was ready to have consumed the whole congregation all at once as in a moment, but that they who were injuried interceded for them; the effect of whose intercession was a Direction from God to the Means by which he would be pacified, which Moses receiving from God gives in charge to Aaron, (herein a type of Christ) that he would take a censer, and go quickly to the Congregation, and make an atonement for them: and why? was it not high time? Yes assuredly; for there was wrath already gone out from the Lord, the plague was begun: and ere he could get into the midst of them and perform his office, there died of the Plague fourteen thousand and seven hundred; which means if it had not been used in time, the whole Congregation had been consumed.

CHAP. II.

The main Doctrine propounded. The particulars of the Text laid open. God's wrath against sinners shown. Men's sencelessenesse thereof bewailed.

THese words are for our present use at this time, and chiefly teach us this main Lesson:

[Doctr.] When God manifests his displeasure against us for our sins, whether it be by plague and pestilence or otherwise, we are speedily to use the means which he hath appointed to stay and pacify his wrath.

So it was here: Wrath is gone out, therefore run in: or go quickly to the Congregation, and make an atonement for them; for wrath is gone out, &c. Which duty, though it then properly belonged to Aaron, a type as is said of Christ, who only turns away wrath, and delivers us from wrath (as present so) to come; and now in great part to the Ministers of the New Testament, who especially at such times as these must weep between the porch and the Altar, & say, Spare thy people o • Lord, &c.

Yet it belongs to others also, as to Christian Magistrates, and generally to all and every one who in CHRIST professeth himself to be a Spiritual Priest. This point I shall press and urge by arguments fetched especially from the Text; Therefore as Preparatorie thereunto, let us first (but very briefly) no • e and lay open some particulars of the Text.

In which we have both a Maledy and a Remedy, Fire and Water, a Plague, and a Plaister; a Lump, boil, rising and swelling of the Plague, and a lump of Figs as a plaster for the same.

The former expressed by wrath and plague, is an effect both of their sin as the cause, and of God's justice as the Author and inflicter of the same, it being said, wrath is gone out frō the Lord: the latter is implied in the first word For: for wrath is gone out, therefore take a censer, and use the means to quench it. So that now we have here 1. a Doctrine, concerning the just wrath of God against sinners: 2. Causes, reasons and grounds of it: and 3. The use of all, by way of Inference, which we must chiefly insist upon, though the former have their special reasons and uses also.

The evil is here called with respect to God, Wrath or hot anger; with respect to man, a Plague.

First, by wrath here we understand some judgment and effect of such anger and displeasure as is in God himself, whereby being truly and inwardly displeased within himself with sinners, and alienated in his love from them for their sin, he manifests so much by some real tokens of the same.

[Quest 1] Quest. 1. How is wrath in God?

[Answ.] Answ. Not properly as an affection: though even so it was in Christ, God—Man; yet without sin or perturbation, and as pure water put into a pure and clean glass, which being jogged and moved retains its clearness still, and not as commonly it is with us, who sin in our anger, through the muddinesse which i • in us through natural corruption. It is said to be i • God, in regard of that true • displeasure and dislike o • our sin, whereby he truly hates it, and is contrary to it and to sinners, ready to extirpate both sin and sinners, yet without any perturbation, grief, or disquiet within himself▪ howsoever, what God speaks after the manner of men, we must understand so as becomes the high & holy majesty of God.

[Quest. 2] Quest. 2. How goes wrath out from God?

[Answ.] Ans. When he manifests this his inward dislike of sin, and contrariety against sinners, by some outward token of his wrath, whereby he would be known to be displeased; as on the other hand, virtue was said to be gone out of Christ, when his power and mercy was manifested in healing the woman (which had the bloody issue) of her plague, w ^ch thing immediately upon her touching of him was made known unto her. So here; therefore as men being angry, show their anger by some evil looks, words or blows, & deed • so God is said to be •• gry, and wrath to go o • from him, when especially he inflicts some punishment or calamity, where • by he shows his dislike our sin. So Math. 3. Rom. 3.5. & 4.15. & 5. •

[Doctr.] Now this may teacht • that sin is truly displeasi •• unto God, he neither approoves of it, nor of us 〈◊〉 our sin. The Reason is [ 1] 1. sin is impurity and uncleanness, and therefore 〈◊〉 that regard both sin and sinners are most contrar • to his most holy nature • [ 2] immaculate essence. 2. S • 〈◊〉 disobedience, and so op •• seth and withstandeth his holy will which is Sovereign: no marvel then if God oppose and resist such proud sinners, and walk contrary to them that walk contrary to him. 〈◊〉 Sin, especially in these [ 3] days of grace, is unthankfulness, and therefore justly hated of him. 4. In a [ 4] word, it is dishonor to him, especially such sins as now are sinned, when all our sins are in a manner against all his attributes of goodness, mercy, grace, justice, and against his works and manifestation of his attributes, as also again the light of his Gospel • of our consciences &c. 〈◊〉 regard whereof, no m ••• vell if he both threa ••• sin in his Law, annexin • curse to the breach of 〈◊〉 and daily, even in this li ••• plague and punish sin a •• sinners.

[Use. 1] Use. See then what 〈◊〉 do when we sin again God: see what we gai •• by doing our own wi •• and following our ow • counsels contrary to God we being ourselves u • der his displeasure, we •• provoke a gracious Go • yea the great and drea • full Majesty of Heaven, and that to the confusion of our own faces. At this time he manifests much wrath against us of this p • ace, as also in part, the whole kingdom; for wrath is gone out from him against as, the plague is begun, and renewed, after such havoc as it hath formerly, not many years ago, made amongst us, especially in the Mother city, but never the like with us to that it is like to do now. But oh the stupidity, grosness, and senselessness of our hearts! here I may take up Moses his complaint in like case, Who knoweth th • power of thine anger? eve •• according to thy fear, so •• thy wrath. Whose heart •• smitten with fear answerable to the terriblenes 〈◊〉 thy wrath, & by occasion of thy fearful judgment as yet they should be who so fears thee fo •• this thy wrath, as by it 〈◊〉 depart from evil? for 〈◊〉 the fear of the Lord (where • it is indeed) men depart 〈◊〉 evil: oh that this terro • of the Lord, (whereby 〈◊〉 are even at this time? some regard made to appear before the judgment of the Lord, wh • now sets our iniquities before him, our secret sins in the light of his countenance, who are now consumed by his anger, and troubled by his wrath; oh I say that this terror of the Lord) could drive everyone of us to our duty, as the terror of the last judgment did Paul; and could bring us in time to true repentance and humiliation of soul! And here let us take up Moses his Prayer also, (oh that we did it with like heart and true desire! ) So teach us to number our days, that we may apply our hearts unto wisdom: For indeed it is God only who by his Spirit accompaniing his Word and Judgments, can free us from this stupidity, and bring us to a due consideration of our ways, and repentance for the same: then and not till then, may we with comfort, hope and good confidence make that his next petition; Return, O Lord his long? and let it reap •• thee concerning thy servants (and so on as the •• it followeth.)

CHAP. 3.

That this Wrath was Pestilence. That Pestilence is an effect of God's wrath, and therefore not to be dallied withal: yet God's displeasure more to be looked unto, and prayed against, then the Pestilence it self.

NOw this Wrath in particular, and with respect to man is here called a Plague, or a Stroke, from a word which signifieth to smite, and that to death: and so it signifieth generally any judgment of God which is to death: as a slaughter by the sword, and by hanging, Josh. 22.17. with Numb. 25.3.4.5. And generally of Aegypts plagues it is said; I will send all my Plagues upon thine heart. Origen turns the word Confraction or breaking: and so the Greek here, he hath begun to break, that is to destroy: whence Orige • notes that the wicked a •• as earthen vessels of dishonor to be broken. An • doubtless the Lord by his judgments breaks i • upon his people like th • sea, and makes a brea •• among them as now by Pestilence, by which he • scatters us one from another, &c. And of this Plague by Pestilence we understand the word here. This same word is used also by Moses, when he speaks of the last Plague of Egypt, the death of the first borne, wherewith God is said (by his Angel) to smite them. And that Angel is called a Destroyer: For as God by an Angel delivered his people out of Egypt, so by an Angel he destroyed their enemies, Hebr. 11.28. So that it is very likely that those first borne were destroyed by Pestilence, to which I I conceive the Lord in Amos hath reference, when he saith, I have sent among you the Pestilence after the manner of Egypt. Even so in the Pestilence which was in King David's time, he is called the Angel that destroyed the people. Moreover, these Murmurers were threatened to be smitten with the Pestilence, I will smite them, saith the Lord, with the Pestilence: now when (after this threatening) were they so smitten unless at this time It is not much material to our main scope, whether this Plague here were the Pestilence, or no; yet so we now take it, [Doctr.] and do observe, that the Pestilence is Wrath, or a sign and effect of Wrath, and of God's displeasure: Here we see the one is explanied and expressed by the other: and this is the Observation hence to be made: yet it is not so much a sign of God's wrathful displeasure, to each and every particular person smitten by it (seeing a child of God may both be smitten and die of it) as to the Communaltie, to the Kingdom, City, Town or place where it is, in which a breach is made, as in David's case. Yet here in my text, they were all guilty; and for the most part the Pestilence, as well as the Sword, coming to avenge the quarrel of God's covenant, and to punish the disobedient and obstinate, its main business is with those against whom God hath the greatest quarrel.

The Plague then is, and must be taken to be a fearful sign of God's displeasure and wrath: as it was said of the Egyptians, H •• (that is God) cast upō them the fierceness of his anger, wrath and indignation, and trouble, by sending evil angels among them. — He gave their life over to the Pestilence: and smote all the first-borne in Egypt, &c. So Numb. 25.3, 4, -8.

This is not an ordinary death, or death barelie, or a debt we owe to God and Nature, as an effect of original Sin, or of Sin generally; but this, as the like deaths by Sword and Famine, is an effect of some great, special, spreading, and reigning Sins. In it is wrath; and the face of an angry God, may, & ought be seen in it.

For 1. God's hand is more seen (or to be seen) in it. God is said To fall upon, or to meet men with Pestilence. And its A falling into the hands of the Lord. In the place, Exodus 5.3. as elsewhere, I know the Greek and Chaldee translate the word there used (Deber) Death: yet that death is Pestilence; for so the Holy Ghost puts it for Pestilence in Revel. 6.8. from Ezek. 14.21. So the Murraine or Pestilence on the cattle is said to be from the hand of the Lord.

2. Commonlie it is a grievous death (as that a grievous Murraine, Exod. 9.3.) And the Psalmist calls it noisome, or rather woeful Pestilence, or Pest of woeful miseries or evils. Now what these evils are, who knows not? Through the noysomnesse and contagion of it, it makes a man a stranger to his own house, to his dearest friends; yea, as it were an enemy to them, and an instrument of death to wife, children, friends; and it deprives a man of comforters in his greatest agony and need; and at length, of life, and of an Honorable burial. Its an enemy of trading and civil commerce: its commonly accompanied with Famine, and followed (where it works not reformation) with 〈◊〉 〈2 pages missing〉 stung (by God's wise providence) with this deadly disease, so the whole point it self affords unto us a double instruction. [Use 1] 1. Not to dally with God, at such times especially as these: God is in good earnest with us, truly displeased with us, & with our ways, and would have us know so much, whilst he manifests his wrath from heaven against us by Plague and Pestilence, which is one of his four sore Judgments, whereby he pours out his fury upon us in blood to cut off man and beast (as we have great cause to fear) and which he would have us take not for an ordinary death, but for a true sign of his Wrath, which he would have us see in it, and accordingly fear and tremble, and so work out our Salvation, breaking off our Sins by Repentance and amendment of life, not making light thereof when his hand is so heavy upon us for the same. When Pestilence finds us in our Sin, it is a fearful sign of heavy wrath from God; but if it leave us in our Sin, then is it yet a more fearful sign of God's hot displeasure, for so it leaves us either to the Sword of merciless 〈2 pages missing〉 and everlasting destruction of soul & body, as the just and full desert and reward of our sins. Alas! what is the plague, or any bodily evil to this, that we should be so much troubled with it, and use such means and care to prevent, or fly from it, and yet the mean while, be no whit at all, or very little touched with a sense or fear of the other? whereas a man may escape the danger of the Pestilence, and be free from it, and other bodily evils, and yet be and remain under God's heavy and sore displeasure, and so be liable to all plagues and punishments which his sins deserve to be inflicted on him in this life, and in hell forever; as on the contrary one may be smitten in body by plague and pestilence, as we conceive King Hezekiah was, or by some sore, deadly or dangerous disease and sickness, as David was, and yet be in happy and blessed estate and condition, as being in love and favor with God, though it may be not always in that fresh sense and feeling of it which he desires.

This made holy David in his sickness pray in this manner, and after this method: O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me O Lord, for I am weak: O Lord heal me, for my bones are vexed. Where though in the second place he prayeth for healing, yet firstly & chiefly he prays both against God's hot displeasure, & for his mercy and favor. He by occasion of his sickness apprehends God's displeasure & heavy wrath, as the just desert of his sin, if God should deal with him in rigor, and accordingly is more affected in soul thorough a sense of God's wrath, then in body, through the feeling of his disease or affliction: and therefore he prays not so much against the sickness or evil which troubled him in body, which he took only as a fatherly chastisement, and which he could well endure, according to that of Christ, As many as I love, I rebuke and chasten; as against God's wrath caused by his sin, which he well knew to be intolerable, it being such, as when it lay upon Christ the eternal Son of God in our nature, who as our surety, and in our stead took it upon him, made him cry out, My God, why hast thou forsaken me? Many of us never look so far as to the inward affection of anger in God (though it be not properly in him:) if they had but the outward evil removed (as now this of Plague) they little regard God's wrath and displeasure frō whence it comes, or how contrary God is unto them, though they should utterly in soul and eternally be consumed by it; for they would return presently to, yea do still continue in those sins which bring them under his curse and wrathful displeasure, making light account thereof, with Pharaoh sometimes desiring a removal of the evil which was upon him and his people, but never of the displeasure of God, or of the hardness of his heart and sin provoking God, unto w ^ch he presently returned. Such may have the plague kept or removed from thē now, and yet remain under, and perish in God's wrath and hot Displeasure temoprally and eternally, as did Pharaoh.

Here we may try our selves, whether at this time the Pestilence & outward evil which is amongst us, or God's displeasure trouble us most. To make light of Sin, to continue in it now without due search and examination of our ways, or otherwise to justify ourselves in apparent evils, and not to reform them to the uttermost of our power, is to make light of God's wrath and not to fear it, but to procure new wrath, or at least, the con • inuance of the old. But how many such now have we? Oh, say they, the Plague and the evils accompanying it, are intolerable; and oh that this fire were once quenched! But in the mean time, the Sins which have provoked God to displeasure are loved, pleaded for; at least, not forsaken, or put away, so much as in purpose of heart. Do such men fear God's displeasure? doth his wrath trouble them? or do they see & groan under his wrath, whilst they complain of the outward evils, and pray for healing? no alas! this Plague is not seen as an effect & token of God's wrath, but only as cross and contrary to us in our health, life, friends, goods; to our sinful associations & companying one with another; whereas we should look more to God's wrath in the Plague, than to the Plague it self, or in any other respect: and in our prayers, and by our endeavors pray against wrath, and beg, and seek mercy and forgiveness of our Sins more than life it self, craving still, and crying for mercy; Mercy, mercy good Lord, nothing but mercy; give and show m • mercy, or else I die: what will health, freedom from pestilence, what will wealth or life it self avail me, 〈◊〉 for want of mercy I peri •• eternally? Nay, I may have these and perish, yea these may be given me, i • I still persist in my old sin that I may (more certainly) perish.

CHAP. IV.

That Pestilence is from God's Justice and Wisdom, and not to b •• ascribed to any other author or instrument; neither much to be feared • the Godly, to whom 〈◊〉 may be a mercy.

NExt we have to consider that this wrath and this Pestilence is go • out from the Lord.

The Lord then both & will be known to be th • author and inflicter of th • (as of all other like) evil

It is the Lord who threaneth it, as we may se • Exod. 9.16. Numb. 14.12. and Levite. 26.25. Deut. 28.21. When ye are gathered together within your Cities, I will send the Pestilence among you. And saith Moses to the disobedient, The Lord shall make the Pestilence cleave unto thee until he have consumed thee.

It is the Lord also who sends it and inflicts it: as of David's people it is said, So the Lord sent Pestilence upon Israel; and there fell of Israel seventy thousand men. And King Hezekiah being so smitten (as most think) saith He hath both spoken unto me (when he said — Thou shalt die, and not live) and himself hath done it. So Amos 4.10. I have sent among you the Pestilence, &c. And Psal. 78.50, 51. This is one of the four sore judgments w ^ch God specially sends, Eze. 14.19, 21. It is one of God's arrows, of which he saith, I will spend mine arrows upon thē; that arrow which flieth by day: —That flieth both swiftlie, and fetcheth, or reacheth those that would fly (in their Sins) farthest from it. The Chaldee calleth it, The arrow of the Angel of death. Yea, the Poet Homer (an Heathen) calls it an Evil arrow: And Euripides tells us that it is a Plague, calamity or destruction sent of God. The Prophet Habakkuck trembling at God's Majesty, saith, Before him went the pestilence, and burning coals (or burning diseases) went forth at his feet. Yea, little children, and profane cursers will tell you this plague is from God, whilst in the streets and elsewhere, you may hear them curse and bid the plague of (or from) God, yea the hot plague of God, go with such as they wish ill unto.

Now this is 1. from his Justice, who as he punisheth all sin, even original alone, with Death, so some sins with more grievous and remarkable death, and with exemplary judgments. Howsoever God doth not inflict, either this or any of those other his sore judgments without cause, and so he would be acknowledged, whilst he concludes the mention of these inevitable sentences, saying: And ye shall know that I have not done without cause all that I have done. Of which cause in us more in the next point.

2. This is also from his wisdom, punishing sin with suitable punishments: we infect one another by evil example, communication, Company-keeping, though we call it good fellowship, by tempting and enticing one another to sin, by unprofitableness in company, whereby we edify not one another in the best things: so by excess and abuse of God's good creatures; by Pride in apparel, and garishnesse, whereby we ensnare and tempt others to sin; so by covetousness, and abuse of trading and such like: How wisely then, as well as justly doth God meet with us by such a judgment, as whereby we infect one another in body, by our breathing, touching, and accompanying with them, and whereby he breaketh those cursed knots of good fellows: so whereby our very clothes in which we pride ourselves do infect ourselves and others, to the apparent danger of life it self; and whereby, through famine and poverty, which commonly accompany the Plague, our excess, and abuse, both of God's good creatures, and of trading by oaths, cozenage, false wares, at least covetousness; and our pride and confidence in regard of our wealth, are justly met withal.

This consideration concerning [Use 1] the Author of Pestilence, is of Use to us, 1. to acknowledge God's hand & providence in it, and not to ascribe it either to Chance, (as the Philistines were ready to have ascribed the disease of Emerods, and that great death that did befall them) or to second causes or instruments (so as to rest in them, or to expect help from them:) these are but instruments in God's hand, whether they be Angels, by whom God often smites with Pestilence, as in the first borne of Egypt, and in David's people; or whether it be the Air which is infected, or any other Person or thing, which we occasionally received infected, or by whom, or who it at first was brought to our Town or place; or whether the unseasonableness of the weather, help to continue or increase it. In all these and the like we are chiefly to look to God, and not either to complain or cry out on, and curse such as by whom it might seem first to be brought unto us, (though willful or rash spreaders of this infection, should and ought both be inquired after, and severely punished;) or much to hope that when the dog-days end, or cold weather or winter approacheth, then we shall hear no more of it, or at least have it to abate: no, no, we must both look higher, and expect help from an higher hand then all these: It is God's hand that smites (whosoever, or whatsoever be the rod, as Exod. 7.17. compared with 19. and Isaiah, 10.5.6.7. (unto this hand we must chiefly look. This is the hand which is now stretched out against us, and which will be stretched out still, whilst we turn not to him that smiteth, neither seek the Lord of hosts.

[Use 2] 2. This consideration, that this wrath and plague is gone out from the Lord, and is sent by him as the Author of it, may be for the Comfort of all such, as whose God is the Lord, and generally of all such, as by true sorrow and penitency by faith, by hearty confession of sin, prayer and sacrifice shall seek unto him, as did David: this being, even in this respect, one of God's gentlest judgments; such as holy David did choose before sword and famine, saying, Let us fall now into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man. Oh beloved, we have yet to deal with God, and not with merciless men, who have so long waited their time, and sought what by open violence (as in their Spanish Navy and Forces in Ireland ) what by secret underminings, (as in their Popish Powder-plot and secret workings) to bring us under their tyranny, and to judge us with their judgments. Great are the mercies of the Lord, that we are not as yet given into their hands, as too justly we deserve. Now if God have a purpose to bring this extremist of evils upon us of this place or nation (and why should we secure ourselves in these our defections from him?) will it not then be a mercy to such as are in Christ, to be taken away by this more gentle correction, and hand of a merciful God from greater wrath to come? The Lord in mercy took away good King Josiah, even by the sword, which he made use of to remove him from those greater and more spreading evils, which by the sword also were to befall his people and posterity; for no sooner was he so taken away by the sword of Pharaoh Necho, but his successors and sons, and Judah, after some bondage under Necho, were destroyed (many of them) by the bands of the Chaldees, of the Syrians, Moabites, and Ammonites, but the land was wholly overrun, destroyed & captived by King Nebuchadnezzar. How much rather may he remove his chosen from the raging evils of the sword, and fury of the oppressor, by withdrawing them with his own hand, and fetching them home to himself by this messenger of Death the plague? for what is pestilence else but a messenger of God's sending? now if God please to call home any of his children by it, why should they be afraid or too much dismayed? true, it is a messenger of a grim countenance, and knocks at the door somewhat fiercely, and so, before it be acknowledged, or well considered of, it may terrify a beloved heir: but when he shall perceive it is no other but his fathers servant to fetch him home, and that from greater dangers where he is, the fear abates, and he goes with him cheerfully. In this case our chief business will be, to see that God be ours in Christ, and to make our peace with him. This once done, we need not fear what kind of death we die, seeing it befalls us by the providence, appointment, yea, hand of our merciful father: That which is sent in wrath to others, shall befall us in mercy; as the same Red Sea which swallowed up the Egyptians, afforded a safe passage to the Israelites towards the land of Canaan. Yea, for the present, God's people find themselves more safe under his merciful hand, than they can well hope to be under man's hand, when God's hand shall be wholly removed.

CHAP. V.

Pestilence is yet the fruit of Mans Sin. The Sin of these Israelites here. All evil being for Sin, we are to justify God, his truth and people; and to take all blame to ourselves.

Quest. BVt is not God a God of mercy, grace, and goodness? Whence then is it that wrath, & hot anger is said to go out from the Lord, and particularly this of Plague or Pestilence? We must therefore conceive, and may easily imagine, that in case of gods wrath, and of the breaking out of Pestilence there is some great cause provoking him thereunto; seeing he doth not afflict willingly, or frō his heart, nor grieve the children of men. The great God herein is like the little Be, which yields honey of its self, but stings not till it be angered or provoked.

The first in this Text, provoking the Lord to this great wrath, was the people's murmuring against Moses and Aaron, charging them with the death of those rebels, whom God destroyed justly for their sins, and their rising accordingly against them: which as it is in its own nature highly displeasing to God who cannot endure his officers and faithful servants should either be envied and maligned, as these two were by Corah, &c. or repined at, when for their sake the Lord doth punish such as wrong them. So for the Circumstances of it, it became exceeding great; for it is said, But on the morrow (after Corah was swallowed up, and they were spared and escaped) all the Congregation of the children of Israel murmured against Moses, & against Aaron, &c. Where 1. for time, it was on the morrow immediately after their 1. former sin. 2. God wrath executed on others 3. their own sparing. 4 their former and but yesterdayes show of repentance, or forsaking the tents of the wicked. 2. For the persons who sinned, they were 1. for quality, the children of Israel, from whō God had cause to have expected better things. 2. For number, All the congregation of them, it was a general sin and conspiracy. 3. For persons agains • whom; it was against Mos •• and Aaron: against Moses a Prophet & Prince, against Aaron the Priest of the Lord, both which had lately, yea and now made intercession for them: they were neither afraid to meddle with such dear servants of the Lord, who proved edge-tools to them; nor ashamed so ill to requite them for their love.

This was their sin. And when our sins become like either for nature or for circumstances, we have great cause to look for like wrath: nay if such sins, as envying, hating, and rising against God's Ministers and faithful servants, and if such circumstances of sin, as to sin upon sin, and to multiply transgressions to sin after examples of God's wrath on others, after our own sparing and deliverances, and after former shows of repentance: If for men in covenant with God to sin against him, and to sin as it were by conspiracy and consent; and if unthankfulness against God and his Messengers and Servants deserve wrath, and be followed with Pestilence, then no marvel if wrath be gone out from the Lord against us of this place, yea, and Nation, and if the Plague be already begun amongst us, and so far proceeded as it is. But of the Sins more particularly for which wrath goeth out from God, and for which Pestilence is sent, I shall speak hereafter on some other Grounds of Scripture.

Here we may observe in the general, That man's Sin is the cause of his Sorrow. Love to Sin procures God's anger against the Sinner: And as here, The Plague of the heart and soul brings God's Plague upon the body. Remarkable examples hereof we have in the Angels cast out of heaven forever because of their Pride: in Adam cast out of Paradise (and with him all Mankind) for disobedience: in a whole world of men, for violence, sensuality and security: in Sodom and other Cities, destroyed suddenlie for Pride, abuse of God's good creatures, Idleness, and abominable Lusts: in the Jews, both in their first Captivitie, when the Lord (so grievouslie) afflicted them for the multitude of their Transgressions: and in this their so fearful dispersion and scattering whereby they are broken off, because of unbelief.

But leaving other evils, consider we, that God doth 1, Threaten pestilence for Sin, as Levite. 26.14, 15, 16-24, 25. Deut. 28.15-21, 22. Ezek. 6.11, 12. Alas for all the evil abominations of the house of Israel: for they shall fall by the Sword, by the Famine, and by Pestilence. So here, these Murmurers were first threatened with Pestilence for their unbelief: and here in my Text, it was inflicted for their Sin, which is already mentioned. So then 2, God doth also send, and Inflict Pestilence for Sin: as see Exod. 12.29. Psal. 78.50, 51. Amos 4.10. So David was met with for his pride, 2 Sam. 24.10. And so now must we take this Pestilence, and other like Sicknesses to be justly sent for our Sins: and why not the same, or like to the Sin of Irreverence among the Corinthians; who, because they came to the Lord's Table, and returned also from it, in their Sins, in their contentions, contempt one of another, dis-respect of their Teacher, Saint Paul, their ignorance, and other Sins, it is said, For this cause many among you are sick and weak, and many sleep. Now this Sickness and death among them is not improbably, by some, thought to be that of Pestilence.

Whence is this? 1. Such is the nature of Sin, as that [ 1] it being evil, can bring forth nothing but evil: therefore doth one and the same word in the original include in the signification of it, both Sin and Punishment. So that he that will sin, doth but hatch the cockatrice egg, & nourish a viper in his own bosom, which will be his destruction.

2. Such again is the [ 2] Holiness and Justice of God, that he cannot spare obstinate Sinners without impeachment to his Justice, Man himself being the Judge to whom God seems to appeal, saying, How shall I pardon thee for this? Seeing thou wilt neither seek pardon, nor forsake thy Sin. Tell me, wouldst thou that I should violate my Justice to spare thee in thy Sins? How canst thou in reason expect it? Will ye infect one another with your evil examples, and company-keeping; by tempting and enticing one another to Sin, to my dishonor, and shall I still fit still and do nothing? shall not I send my plagues among you, to make you afraid one of another, and to sever you one from another? Shall I not multiply my plagues till you, each of you see the plague of your own heart, and seek unto me for mercy, and for healing? If otherwise, Shall I not visit for these things?

Use. [Use 1] Now that God's hand is so heavy upon us, we 1. See whom to thank; none but ourselves, our pride, our unfruitfulness, our sensuality, our security, our manifold defections from God, both in 〈1 page duplicate〉 〈1 page duplicate〉 his truth and holiness, have procured these to us. The evils we do, and that willingly, are the cause of all the evils we suffer unwillingly. Howsoever, let us in this (as in other evils) ever justify God, take blame to ourselves, and accept of the punishment of our Sins: which Lesson we may learn of holy David, who having by pride, vain-glory, and self-confidence, provoked God to smite his people with Pestilence, is yet soon touched in conscience; and being tender-hearted, he shows himself also wise, to see the cause in himself, and impartial to judge himself, taking the whole blame and shame only to himself, saying, I have sinned. — Is it not I that commanded the people to be numbered? But these Sheep, what have they done? I have sinned greatly in that I have done. — I have done very foolishly. O worthy King! O most worthy example, even for Kings and Magistrates to imitate.

It becomes us at this time every man to search and look into his own heart, to find out that Achan which troubleth the campe, that Jonah, who troubleth the sea, and causes such storms of wrath, that Sheba for whose cause God lays siege to our towns and cities. How this may be done, or how we may find out our sins, as causes of present judgments, I shall endeavor hereafter to show more fully. Only now take we heed that we do not so far go about to justify ourselves, as to translate the cause of our sufferings from ourselves to other men, whether forefathers, superiors, (we being in a rank of inferiority) Inferiors, (if we be governors and Magistrates, who are ready to account and call the people accursed: David did not so, as we have heard:) Exemplarie judgments on a place befall chiefly for the sins of exemplary persons: neither doth God show himself Judge from heaven, till his Vicegerents here on earth, too much and too long neglect to execute his righteous judgments: or lastly, to the holy Prophets of God, as King Ahab laid the famine upon Elias, and the rebellious Israelites here the death of the conspirators upon Moses and Aaron. Neither let us blame God's truth and religion as causes of our sufferings, as did the idolatrous women of old, Ier. 44.18. and as did the heathen in primitive times of the Christian church, proclaiming the innocent Christians guilty of death, as oft as therwas either drought, famine, earth-quake, or plague: yea, as some I doubt are ready now to charge the truth we maintain against outlandish 〈…〉 novelties with these present evils, and to threaten the state & kingdom with ruin: though neither state nor Church were ever blessed with more peace, plenty & prosperity, then when the ancient truth of God, and doctrine of our Church was more unanimously taught and maintained then now it is. We may rather retort upon them, as Jeremiah did upon those women: do not such things rather now come into remembrance with the Lord?

Howsoever, be we sure we do not at unawares charge God's justice in these our sufferings, whilst we go about to justify either our Church and nation as innocent, guiltless, & never in better condition; or ourselves and persons, whilst we will see and acknowledge no sin (at least by name or in particular) by ourselves: being ready to ask, Wherefore hath the Lord pronounced (and done) all this great evil against us? or what is our iniquity? &c. The Lord in no wise can endure such pride: for this lays the blame on God himself, and amounts to no less then horrible blasphemy: for in case of such common & remarkable judgments, either God or man must be acknowledged unjust: but proud man will rather have God to be thought unjust, then himself the sinner, and so going from one to one, we may find sin, it may be, in gross confessed the cause of this & like judgments, but every man for his particular will be without fault, and will be ready to justify himself in his place, rank and calling. Now then where must the fault lie, but in God himself? what blasphemy is this against God? when may we once expect an end?

2. We hence see how [Use 2] to get this wrath and great evil removed from us, or else sanctified to us: to see sin and to purge it out, is the spiritual cure of this and all other evils, as we shall see hereafter.

[Use 3] 3. In the mean time we not repenting, may foresee our own utter ruin: wrath is now indeed gone out, but when will it take up?

CHAP. VI.

The main Duty, concerning our speedy using of means to pacify God's present Wrath, urged and pressed by divers Motives in the Text: And first because this Pestilence is Wrath.

NOw all I aim at from these several points handled, and from this text, is by way of general use, to infer and enforce upon us the use of the Remedy, which we are taught from the first word For: wrath is gone out, the Plague is begun; therefore run in with thy Censer, &c. Or take a Censer— and go quickly, and make an atonement; For there is wrath gone out from the Lord, the Plague is begun.

The main duty of the Text hath been named already in the beginning, which now must be prosecuted: and it is, when God once manifesteth his wrath, (whether it be by Pestilence or otherwise) all lawful means are speedily to be used for the pacifying of the same. Aaron there, receiving his Injunction, presently obeyed and ran into the Congregation and made the atonement. The like did Moses (not only here with Aaron, who perceiving God ready to destroy them all in a moment, presently fell upon their faces, and obtained this answer and direction; an • consequently sparing, fo • the present to the most o • the Congregation, bu • else where) when once h • perceived the Lord's anger was kindled against the people for the golden Calf, which they made and worshipped whilst he was absent from them, with the Lord in the Mount, he presently (as it were) caught hold on the Lord's hand, which was lifted up against them, to consume them; and besought the Lord, urging him with many arguments, so that he repented him of the evil which he thought to do unto his people. King David smitten in his people by Pestilence, did likewise: so did King Hezekiah, smitten therewith, as is probably thought, in his own person.

Now why we at this time should do likewise I shall endeavor to show by such arguments, as the Text will afford; and after that I shall direct generally to the Means and Remedies, which more particularly and severally I shall handle on other grounds of Scripture.

1. Why we are speedily and carefully to use all lawful means to pacify God's wrath now gone • out by Pestilence against us of this place and nation, the text will afford us four Arguments, whilst we shall consider that this Pestilence is 1. Wrath or a sign of God's displeasure. 2. Wrath gone • ut or manifested. 3. Wrath gone out, and as yet, but gone out and begun; and therefore such as, first by speedy and timely repen • ance, and reformation may be stayed from proceeding farther, or secondly, being not so stayed, will prove but the beginning of wrath, and will not end where it begins.

4. It is wrath begun and gone out from the Lord, and therefore such as can no way be withstood, unless the Lord be • acified.

1. Plague here is made an effect and sign of God's wrath and anger: which therefore is not to be neglected, but to be laid to heart and apprehended, yea and pacified in time lest we perish by it. Here I may say, Be wise O ye • Kings; be instructed ye • Judges of the earth, serve the Lord with fear, and rejoice with trembling: kiss the Son lest he be angry, and ye perish from the way, when his wrath is kindled but a little, blessed are all they that put their trust in him. How unhappy dismal, dangerous at least and fearful is the case and condition of such, as under such wrath remain secure and continue unhumbled? Is it not high time to look out when wrath is gone out? to look about us, when the sparks of God's vengeance fly so about our ears? in a word to look to ourselves and to our own safety, when God's heavy wrath is like to meet us at every turn? why then do we not in time humble ourselves? Is not the destroying Angel gone out, and do we not hear morning by morning, concerning this house and that; yea, those many houses, where not a night or day passeth, but someone at least or moe are struck dead in it? and will we yet be secure? what are we doing? what will we do? here I may say as Pharaoh his servants to him, know we not yet that New-castle, that England, that such and such a City, (now underwrath) is destroyed? how long shall this sword of the Angel devour? How long shall our sins be a snare unto us? how long will it be er • we let our sins go, tha • we may serve the Lor • our God acceptably? Fo • God now sends this Pestilence to us (as formerly both the like and other judgments) with this message; Let your sins go, that you may serve me and not sin: For otherwise, I will at this time send all my Plagues upon thy heart, and upon thy servants, and for now I will stretch out mine hand that I may smite thee and thy people with Pestilence, and thou shalt be cut off from the earth. How long wilt thou refuse to humble thyself before me? even thus may God speak to Pride within us, to Self-love: let thy beloved sin go, or I will fall upon thee with Pestilence, or with the sword. And now beloved, tha • this wrath is gone out already, why do we not part with, and send away our sins, as at length Pharaoh was forced to let go the people, and the Philistines the Ark: of whom (to our shame) we may learn what to do for being forced by judgments to send back the Ark, their Priests advised not to send it away empty, but in any wise to return God a trespass offering, that so they might be healed, and that it might be made known unto them, why his hand was not removed from them: Thus, say they, which words are also appliable to us) ye shall give glory to the God of Israel: peradventure he will lighten his hand from off you, and from off your land. Wherefore then do you har • en your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed? And is it not time for us to do likewise (even to give glory to God, by taking shame to our selves, and by offering our sin offering, no longer hardening our hearts, but letting our sins go) when the destroying Angel thus lays about him? Here again I may say our Enemy is gone out to seek us, (and who a greater enemy to sinners then God him self?) and will we cast to meet him in our sins? here are God's Messengers, as it were Pursevants sent out with warrant to arrest us, and will we not hide ourselves? here is Judgment laid to the Line and Righteousness to th • Plummet, and hail threatened to sweep away the refuge of lies, and waters to overflow all our own hiding places (whereby we secure ourselves against the overflowing scourge) and will we not be so wise as most of Pharaoh his servants were, who being told of storms, of great hail in the field feared the word of the Lord, and made their servants and their cattle flee into the houses? And shall we so little regard the word and wrath of the Lord (now gone out against us) as not to renounce all vain confidences and refuges of our own, and to seek forthwith by faith and Humiliation, to hide ourselves under the wings of Christ, as under the shadow of a great rock from the wind, and as under a covert from the tempest, that so we may be hid in this day of the Lord's anger, and prevent greater & fiercer wrath to come? The Lyon also hath now roared after his prey, and will we not be afraid? will we not prostrate and humble ourselves before him? The Kings wrath 〈◊〉 as the roaring of a Lyon; yea, it is as a messenger of death, which yet wise men will pacify: and will we neither fear the wrath of God, nor go about to pacify it? How shall he not be unto us, (as once to Ephraim ) as a Lyon, and a young Lyon (which is more fierce) to tear and go away, to take away, and none shall rescue us? Thus therefore speaketh this Lyon to us in mercy, Now consider this, ye that forget God, least I tear you in pieces, and there be none to deliver.

Lastly, let us consider that this wrath of God is as Fire, and that we now are under it, and that it is already kindled against us. Now who would set the Briars or Thorns against God (who is this fire) in battle? I would, saith God, even go thorough them, I would burn them together. Fire, we know, is of a catching nature, and it lickes up everything it meets withal, which is of a combustible nature, and grows more fierce where it finds such fuel to feed it. Now Sin and Sinners in their impenitence afford matter and fuel to this fire of God's wrath (which therefore in hell burns forever.) And will we still by adding Sin to Sin, seek to make this fire greater and fiercer? Is it not yet big enough? Will we needs perish, and be devoured by it? Why do we not rather draw buckets of water, and run in therewith to quench this fire, by shedding unfeigned, and abundant tears of Godly sorrow and repentance for our Sins, and become weepers, and true mourners, still wishing we could weep more. Why do we not take hold on God's strength (even on Christ by faith in him, who was signified by the Ark of God's strength) that we may make peace with him? seeing he hath both told us that Furie is not in him; and promised, that thus seeking to make peace with him, We shall make peace with him, and he will be reconciled unto us.

Now would we see the proof of this promise by and in Examples? Learn we then to avoid God's wrath by faith, and humbling of ourselves from the practice of good King Hezekiah, who having offended by unthankfulness and pride, for which cause there was wrath upon him, and upon Judah and Jerusalem, did yet humble himself for the pride of his heart, both he and the Inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the •• ies of Hezekiab. The ••• e we learn from the example of God's mercy to King Josiah, because his heart was tender, and be humbled himself before the Lord (when he apprehended the greatness of his wrath, which was kindled against him and his people) and wept before him: The Lord hereupon heard his prayer, and •• ewed him mercy. Yea, see how graciously God dealt with King Rehoboam (one, none of the very best) who, being punished by Shishak King of Egypt, for forsaking the Lord, repented (both he and his Princes) at the pre • ching of Shemaiah; a • humbled themselves, sa • ing, The Lord is righteo •• Wherupon they were delivered (though not fro • the spoil, yet) from destruction: for thus said th • Lord, They have humble themselves, therefore I 〈◊〉 not destroy them, but I 〈◊〉 grant them some deliverance, and my wrath sha •• not be poured out upon Jerusalem by the hand of Shishak. So when he humble himself, the w • ath of th • Lord turned from him, th • he would not destroy him altogether: and also in Judah things went well.

Now why should not the present sense of God's wrath, which is now gone out against us by Pestilence, work like effects, and like humiliation in us? which, doubtless if it do not, we must look to perish in his wrath. And thus for the first Motive taken from the consideration of God's wrath.

CHAP. VII.

This Festilence is sensible wrath, wrath gone out and manifested, to the end that taking notice of God's displeasure, we might with good hope by submission seek to pacify the same.

WEe are now in the next place to consider that this Pestilence in it own nature is an outward and sensible evil, and therefore such as by which God calls us to repentance with hope of mercy, letting us know that he is angry, that so we might search into ourselves, and take notice of such sins as have proved provocations of his wrath, might humble ourselves before him for the same, and seek his face and favor in the pardon of them, and so be brought to know whom we have offended, to fear and to do no more any such wickedness. It is such 〈◊〉 evil, as whereof the Lord would have us take special notice, for the prevention of greater evils & calamities: whereas if the Lord had a purpose presently or yet finally to destroy us all and everyone, he would leave us in our sins without any further warning, give us over to our own lusts without control, and so deliver us up to the hardness of our own harts; which is a greater judgment then to be delivered up to Satan, which some have been, & yet ha •• come to repentance, as th • incestuous Corinthian: b • such as God delivers up •• hardness of heart, are left • final impenitence, in th • insensible chains & coa •• of their own sins, reseru • (like the evil angels whi •• fell) in everlasting chain • under darkness, (not as t •• former, who are deliver •• to Satan for the destructio • of the flesh, that the spir •• may be saved in the day 〈◊〉 the Lord Jesus, but to be brought forth) unto t •• judgment of the great d ••

When our sins 〈◊〉 grown so full and so ri •• that God intends no me • cie for them, then he •• aseth to punish sensibly, and leaves men to please themselves in their own ways, without any show of displeasure, and to dally with their own death and destruction.

This Silence in God (whilst he forbears outward and sensible punishment) is to the impenitent a Sign of the greatest anger that may be; even as it is amongst men, where such as are soon angry, and by anger do show their displeasure, are so • est pleased and appeased; whereas such as whose anger is turned into hatred, and who intend revenge, are (like the sulle • cur which gives no warning by barking) silent threaten little, conceal their hatred, but secretly and silently purpose and contrive mischief, and the utter ruin of the party with whom they are displeased: neither do they care for being known to be the authors of such revenge: because they seek not the party his good, or bettering, but his utter ruin and destruction whereas such as are only angry, and do not truly hate, will show their anger; as when a Father or • aster, chides, threatens •• corrects his Son or Ser •• nt, he would have his child or servant know that he is displeased, and for what, that so he might be feared, sought unto, and more respected afterward, being ever ready, upō submission or amendment, to show favor and friendlinesse. This difference the philosopher puts between Anger and Hatred. And God himself seems to do somewhat like, (yet without all Sin in himself, or wrong done any:) Whom he loves, and intends good to, he chastens, namely, by some outward 〈1 page duplicate〉 〈1 page duplicate〉 & sensible evils and corrections, as a loving father, ready to show mercy upon submission & repentance; he will not let them go on securely in sin without correction: (though he also sensibly punish the wicked who receive no correction, neither will he suffer them to go to hell without warning and correction) But for such as long contemn warnings, and will not be reformed by the word, or by sensible strokes, & lesser judgments, the Lord in greater wrath both gives them over, to do their own wicked wills, and when so they do, he will no longer show his anger, by using the rod sensibly (though he be never more angry indeed then at such times: ) thus leaving them insensiblie under his heavy wrath, and reserving them to certain and inevitable destruction both temporal & eternal: one text and instance for many. In the Prophesy of Hosea thus we read, My people ask counsel at their stocks, — for the spirit of whoredoms have caused thē to err, and they have gone a whoring (by Idolatry) from under their God &c. Therefore your daughters shall commit whoredom, & your spouses shall commit adultery: I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery. Thus they were left in their sins to final impenitency, and to final destruction both in this life, and forever after.

How justly might God even thus have dealt with us of this place and nation, having especially so often before fairly and sensibly warned us; and that, as by other corrections, so by this of plague and pestilence, but in vain, in regard of any amendment or reformation: oh what a mercy is it then for him yet once more to put us in mind of his displeasure and anger conceived against us, and not wholly to leave us in our sins, to perish in them through our security, but, if it be possible, to awaken us to use the means by which we may prevent greater wrath, & without speedy amendment, inevitable destruction. And certainly, if this prevail not with us to the amendment of our lives, we must take it as a near forerunner of much heavier wrath: God will not always dally with us, or yet be dallied withal: which we are further to consider in the next Motive.

CHAP. VIII.

In that this wrath is but gone out, and this plague but begun (which therefore as it may be staid frō proceeding, if we timely meet God in the way of his judgmēts; so it will prove but the beginning of greter evils if we repent not) we have cause speedily to run in with our Censers, and to prevent our own ruin.

LEt us now consider what cause we have to hasten our repentance frō this that is he • 〈…〉 is gone out, the pl • g ••• 〈…〉 •• gun. Consider we 〈…〉 that this wrath is but go 〈◊〉 out, this plague is but begun: it is not yet gone on so far, as it may and will, if it be not stayed in time: it is not yet consummate or ended: where it will end, or what the end of it will be, who knows? This affords us a double consideration, first of Mercy, secondly of Justice and Security, if we meet not God by times.

1. Wrath is but gone out, the Plague is but begun: and therefore may be stayed if means be used in time. God in his wrath doth not (yet) destroy us all at once, as not these rebels here, though he threatened to consume them as in a moment. Moses and Aaron falling on their faces, obtained some respite for them then, as doubtless, God's faithful servants obtain like mercy for us now. From this mercy and longsuffering in God it is, that we are not all consumed, that we perish not all at once, that the punishment of our Sin is not like to that of Sodom that was overthrown as in a moment, and no hands stayed on her. The truth is, God (some thirty years ago) in the powder Furn • ce prepared by the Papists for us, did let us see both the extremity of their rage and wicked intentions toward us, as also the greatness of our guiltiness, and how justly he might have given us then so long since into their hands, to have been swallowed up quick by them, when their wrath was kindled against us. He was near then to have consumed us all at once, when the fire like that of Sodom, should not have begun in some remote place (as when it takes in someone or few houses, in a town or city) by which others farther off might have been awakened, taken warning, and have provided for their own safety at least, if not also have stayed the farther spreading and raging of it: no, it should have begun and ended all at once, and at once made an end of all. Thus he then might have dealt with us, even destroyed us by that their merciless fire and sword, or by some other sudden vengeance, such as fell upon the host of the Assyrians, when the Angel of the Lord in one night destroyed an hundred fourscore and five thousand of the chief of them; or as he did the old World by water, or as he destroyed Pharaoh and his whole Army at once in the red Sea, or as it shall be at the last Judgment. But see, instead of such sudden and universal destruction (which being formerly so near, may seem in regard of our deserts, and for our great unthankfulness, and forgetfulness of that and other mercies, at this time to be much nearer:) The Lord did not only then respite us, but now (when he might justly give us over to their merciless hands, to be judged with their judgment, that is, to be consumed at once in their boundless rage) he keeps the rod in his own hand, and begins as it were at an end of us, smites some few (in comparison of all) and so gives warning to the rest, hovering as it were, and standing at our gates, at our neighboring towns and cities, expecting what we will do to stay his wrath, hearkening and listening, as it were, to hear what we will do, what we will say to him, whether we will repent us of our wickedness, saying, What have we done? or whether we will turn to our course, as the Horse into the battle, without all fear of his wrath; as once he did with the Jews: in effect telling us it is much what in our power (and so asking us) whether he shall proceed in wrath against us, or no; whether this Plague now begun shall presently end, or else proceed and make an end of us also; notwithstanding our present seeming safety, in places remote from the infection, or whilst we have removed and fled bodily from the same.

This is a mercy then not to be neglected, that God gives us space and time to consider what we will do, that he gives us warning of his approach, letting us know that he our Judge hath begun to ride his circuit, and is on his way already, and hath sent out the destroying Angel before him, with a sword of Pestilence in his hand, to meet us in our sinful ways, standing in our way for an adversary against us, as once against Balaam in his way of ambition and covetousness being gone out to withstand us (as once him) because our way is perverse before him. Oh that we were not in this case more stupid & blind then Balaam's Ass! which saw the Angel of the Lord standing in the way, and his sword drawn in his hand, and turned out of that way, or would not go on but fall down to the ground under Balaam. Oh that the Lord would at length open our eyes, as he did Balaam's, to see the Angel of the Lord standing in our way; whatsoever it be, whether that of Covetousness, or whether it be Pride, Ambition, Malice, hatred of the good, defection from the goodwayes of God, wearying of his yoke and Gospel, sensuality and love of pleasure, self-confidence, and carnal security, feeding and feasting without fear, profanation of God's name. Assuredly God by his sword and judgment is coming towards us, and threatens us (who once were as a fire-brand plucked out of the burning) to overthrow us, as he overthrew Sodom and Gomorrah (that is all at once and suddenly:) And shall we not take that spoken unto us (seeing we yet have not returned unto him) which he graciously spake to Israel, Because I will do this unto thee, prepare to meet thy God ô Israel, ô England, O sinful town, city, or place, will we yet sit still, and settle on our lees through security, and suffer the Destroyer to enter into our windows, our houses, our bed-chambers; yea our beds and bosoms? will we not run out with entreaty of peace, fall down before him, and make supplication to our Judge? Let us not at least come behind Balaam, who at length seeing the Angel & his sword drawn in his hand, bowed down his head, and fell flat on his face-saying, I have sinned; now therefore if it displease thee, I will get me back again. This he said, but it was not altogether in that sincerity, seeing his heart still went after his covetousness; which his hypocrisy we must take heed of: but be ashamed to come behind him and his Ass (which also fell down before the Angel) in humility, whilst we neither (upon this occasion) do or profess half so much. Now that the Angel discovered himself unto Balaam, and he hereupon humbled himself, it was a mercy to him; for otherwise, the Angel had slain him. So the Lord in like mercy (and with an intent to bring to repentance & reformation) met with Jonah by storms and tempests at Sea in the way of his disobedience, and (as I may cal it) non-residence: with Moses in the Inn, in the way of Neglect, whom by the way in the Inn, the Lord met and sought to kill him, for not circumcising (through too much respect to his wife) his son in time. And doubtless, this is a mercy if we could see it, when God by any judgment stands in our sinful ways, and as the Prophet speaketh, Hedgeth up our way, that we should not find our paths, &c. As Beasts are kept within their own Pastures by sharp and thorny hedges, least they break out and lose themselves: so the Lord, when we are ready to go astray from him, proves, in regard of some afflictions which he sends, as a thorny hedge to us, so that we cannot offer to go on in sinful ways, or to break our bounds, but we run upon the thorns, and kick against the pricks, as it was told to Saul (or Paul ) when Christ met with him in his way of Persecution, and struck him to the earth. It was happy for Saul that God went out thus and me him. And so it will be our happiness, if whilst God meets us by Pestilence in our evil ways, as once he met King David in the way of his Pride, and self-confidence, and vain-glory, we would consider our ways, which prove thus bitter and cross to us, and speedily turn from them, lest we meet with destruction in the same, or go on therein to perdition.

We may say, and that truly, that God now meets with us (by this sword, o • arrow of pestilence) in ou • way of Sinful companying one with another, whereby we infect one another i • soul by good fellowship, 〈◊〉 we call it, by potting, b • zeling, gossiping, excess i • feasting, excess of wine • revellings, banquetings &c. So he now meet with us in the way of ou • Idle discourses, and unsavourie communication, an • unprofitableness in company, of unclean behavior and adulteries, of unlawful marriages, of needless entertaining of God's enemies and unnecessary acquaintance and familiarity wit • •• em. So, in our way of • orldliness, covetousness, • nd abuse of trading, de • arring us of free and safe •• ading or commerce one with another: and so in • he way of our other Sins. And will we yet Go on • owardly everyone of us in • he way of his own heart? Will it not now concern • s to consider everyone • is own Sin, seeing we • annot go on therein, but we must meet with the Destroyer, and he with • s, and so We perish in the way, one of his Pride, another of his Uncleanness, a third, of his Prophanenesse, Superstition, Disobedience, Perjurie, or other S • n.

Were it not better for us with Balaam to say (b •• with better sincerity) If 〈◊〉 (my way) displease thee, will get me back again▪ with Jonah, to set ou • selves to our charge without fear of man, or lo • of ease: with Moses, to obey God's command and ordinance, not caring whom we displease whilst we please him; and to Circumcise (as he his Son▪ so we) our hearts: with the Israelites to say, I will • go and return to my firs • Husband, for then was a better for me than now: 〈◊〉 will go no more a who • ng after the world, no • ot for a world, &c. And •• stly with Paul, trem • ling and astonied to say, • ord, what wilt thou have • ee do? and accordingly • esolve to do it. Or should • ot we (so many of us • s seem, as yet furthest • rom danger) while this • reat King is gone forth • o make wa • against us, • eeing we are not able to • eet him in our Sins that • ommeth against us, And • hile he is yet a great • ay off, —send an Embas • age, and desire Conditions • f Peace of him, as the • ounsell is given in another case? This Embassage is our Prayers and Tears, and the Sacrifice of a broken, contrite, an • also new heart; herein also imitating the wisdom • of Jacob, who knowing h • Brother was offended 〈◊〉 him, as he was on h •• way, sent Messengers t • Esau, and also presents, 〈◊〉 soon as ever he hear • that his Brother was coming against him, to me • him, and four hundre • men with him: but firs • he earnestly prayeth un •• God for his deliverance all which was done with good success. Even 〈◊〉 wise Abigail no soon • nderstood that evil was • etermined by David a • ainst her Husband Nabal • nd all his household, but he made haste and took 〈◊〉 present, and sent it away • efore her—and when she • awe David, She hasted, • nd lighted off the Ass, • nd fell before him on her • ace, and bowed her self to • he ground, and by good words and entreaties she • acified his wrath for the present, and found that favor with him, that not • ong after he made her his wife. Oh happy we, if we could be so wise, as fore-seeing the evil, to hide ourselves in time; to acknowledge God's mercy, in giving us such fair warning a far off, and t • make use of it.

But (which is the second consideration ) where th •• mercy is neglected, & tha • no man speaks aright, saying, What have I done? 〈◊〉 man repents him of hi • wickedness, but every • n turns to his course, as the bar'd horse rusheth (without all fear) into the battle; where men go on frowardly in the way of their own hearts; there they run upon their own ruin, as it is said, the simple pass on and are punished. In this case then (of our impenitence and obstinacy in sin) we must know again, That wrath is but gone out, the plague is but begun; that is, what we suffer now, is but the least part of that which we may and must expect, as elsewhere it is said, There shall be famines, and pestilences, and earthquakes in divers places: all these are (but) the beginning of sorrows. This overflowing scourge will not here stay, 〈◊〉 shall pass through, and • ome even unto us, and we shall be trodden down by it, • hough we secure ourselvs • ever so much, and make • ur covenant with death, & • ache lies our refuge, & under falsehood hide ourselves, that is, though we trust to our vain confidences, and secure ourselves frō such things (as our wit, wealth, friends, confederates, places of refuge, &c.) which will all fail us in our greatest need, and prove rods of reed unto us; the plague is yet but begun and gone out (especially in regard of the whole nation) and we who will not now be warned when we hear of it a far off, shall have this arrow of God to reach even to us, and to smite us thorough the liver: there shall be yet greater wrath, and the later the greater (whe • reap̄tance intercedes not) as we are told of seven Angels having the seven last plagues, in which is filled up the wrath of God. Where we take no warning by beginnings, there the lesser judgment is but a presage of much greater, whether in the same kind or some other. Famine commonly accompanieth the Pestilence, as it did but of late years most grievously in Cambridge, and as it should much more have prevailed with multitudes of the poorer sort among us, were it not • hat by God's blessing and • he care of our Magistrates in disposing the revenues of our Chamber weekly, in great sums for their relief; as also by their and other Inhabitants free loanes, & some good help and assistance made freely by kind neighbors, they were competently provided for; not the sick or infected only, but such as are impoverished through want of employment in their manual Crafts and Calings; yea, after pestilence, where it doth no good neither works any reformation, there follow • commonly some great • judgment and destruction • As we see in Pharaoh an • his people, against whom God came, as by divers lesser plagues, so at length by the death of the First-borne, which we shown (probably at least) to have been by Pestilence: but when after that stroke, Pharaoh still hardened his heart, and pursued God's people, the Lord met with him in the Sea, which swallowed him and his whole army up all at once most fearfully. So it was with Jerusalem of old, as God did fore-tell, and threaten them by Jeremiah, (and it is good for us to observe God's method in his dealing with others, and to take warning thereby: ) I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence: And afterwards, saith the Lord, I will deliver Zedekiah King of Judah and his servants, and his people, & such as are left in this city, from the pestilence, from the sword, (that is, some lesser hurt by it from the king of Egypt) and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life, and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have mercy. And thus I may call Pestilence the last of God's merciful rods, which if it be neglected, it serves for our further conviction, & to make way for merciless judgments, and for the justification of his severity in them; seeing we take no warning by this his last trial of us: For what may we expect, if when God himself comes apparently against us, and stands in our way, we submit not to him by humbling ourselves, but will on as it were in despite of him: as we resist him, he will resist us, and become a consuming fire unto us, as he saith, who would set the briars and thorns against me in battle? I would go through them, I would burn them together: but of this more in the last motive. Only now consider, we that where beginnings of wrath (as of fire) and former and lesser strokes and judgments are neglected, there at length a heavier weight of wrath follows, yea utter destruction: lesser judgments neglected, are but threatenings and fore runners of greater, & as the laying of the Axe to the root of the trees; or as the lopping of them and digging at the roots of them; after which if they continue still barren and unfruitful, then follows that irrevocable sentence, cut it down. Whatsoever judgments have gone before, they are all as nothing, and make way for greater to follow, as the lesser wedge for the greater. Thus said the Lord to Israel of old; The Syrians before, and though Philistines behind, and they shall devour Israel with open mouth: for all this his anger is not turned away, but his hand is stretched out still; for the people turneth not unto him that smiteth them, neither do they seek the Lord of hosts: Therefore will the Lord cut off from Israel head and tail, branch and rush in one day. So he had almost done with us, as is said in the Powder Furnace, yet hath been graciously pleased both to respite us then, and since to come towards us leisurely by slow paces, and approaches. Now seeing we will not seek to pacify him at the first going out of wrath, & when the Plague is, as yet but only begun, what may we expect but that, having already sent the Pestilence into the land, he pour out his fury upon it in blood, to cut off from it man and beast, as he threatened his people, and when no Intercessor should be accepted for them.

Let us of this place especially think of this now, when God at the first going out of his wrath among us, makes greater speed then ordinarily he hath done here, yea or else where in our land formerly in any one place: so that in the mother city eleven years ago, there died not so many of the Pestilence in their 120. parishes within and without the liberties, for the first 3. months (though before all was done, it became the greatest that any man living could remember, and greater I take then their general bill, for the year would make it, unless you will allow above eighteen thousand to die, (in plague-time) of ordinary diseases in one year.) I say there died then not so many there in the first three months (by their bills) as with us in our four parishes, within the space of fourteen or fifteen days, and that only within liberties. And considering how since it increaseth, rageth rather, runs & spreads like wild-fire, will • it not concern us then to use speed? which if Aaron had not done here, (who being commanded to go quickly unto the Congregation, did run into it) what had become of the whole Congregation (consisting of divers hundred thousands) which God threatened to consume as in a moment, when for all his haste, running in at the first going out of wrath, and at the very beginning of the Plague, before he got to do his office, and make the atonement, there were dead fourteen thousand and seven hundred? how soon, yea how justly might God make a speedy riddance of us all, by this or some other worse plague, if his patience were not much, yea infinitely more then our haste? Let us therefore take that (or the like in effect) spoken to us, which was spoken by the Lord to his people of old, when for their sin he justly plagued them: Ye are a stiff-necked people, I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee (that is, betake thy • else to fasting and to • rayer) that I may know • hat to do unto thee: This was accordingly, and • orthwith done by them. Now for us I advise, that what we do, it be done • peedily, yea and diligently, as King Artaxerxes decreed in a like case, for why (saith he, though an heathen) should there be wrath against the Realm of the King and his Sons?

Doubtless, this motion and pace of God's justice being natural to him, (as well as that of mercy) is swifter at the later end thā at the beginning, and I am afraid we shall so find it 〈◊〉 we take not our time out 〈◊〉 hand for prevention. Nearer sudden destruction w • of this nation cannot be (to escape) then we were: suffer we once his long patience to turn into fury, and then expect we no after-warnings: someone blas • of hellish, popish sulphurous malice, or someone stroke of divine justice some other way, shall do the deed, and dispatch us all at once. But of this point of doctrine, & of the proceeding of God's wrath against obstinate, obdurate and impenitent sinners, even till he utterly destroy and consume them, I have selfwhere treated largely. My conclusion here shall be • y wish, The Lord in mer • ie avert and turn such • eavie wrath from us, by converting and turning us, by the power of his grace, unto himself. Amen.

CHAP. IX.

This wrath and pestilence is from the Lord, and therefore, howsoever his Prophets may be despised, yet God himself is not to be dallied withal, whose greatness & terror should cause us seek peace wit • him in time.

THe fourth and last Motive from the text, i • briefly to be consider • from the Author of th • wrath, which is here sai • to be gone forth from th • Lord. It is the Lord the • we have to deal withal and who now hath to de •• with us: therefore it is no • to dally with him. We may perhaps presume o • impunity from men, whe •• we offend them, and hope by gifts, friends, flatteries, and feigned submission to asswage their displeasure, or it may be when God's faithful servants discover • ur sins, & denounce judge • ents against us for the •• me (though they do it • ccording to God's word, • et) we can count their • ords but wind, and •• ēselves lying Prophets, • r otherwise to speak as • et on by those we alike •• ate: or we threaten and • ome even with them for • heir boldness & sauciness, •• r at least we can with • raw ourselves frō them, • nd hear them no more, • nd so at once seek their • isgrace, as not worthy • o be heard, and keep our • elves (as we think) out • f the lash of their words. But what? can we thus d • with the Lord himself when he comes to perform the word of his servants, 〈◊〉 execute vengeance upon th • heathen, and punishmen • upon the people, to bind the •• Kings with chains, an • their Nobles with fetters 〈◊〉 iron: to execute upon the •• the judgment written? who as he will do nothing (in th • kind) but he revealeth h • secret unto his servants t •• Prophets; so he confirm •• the word of his servan •• (both in good and evil) a •• performeth the counsel 〈◊〉 his Messengers. Men ma • then belie the Lord, an • say it is not he, neither sh ••• evil come upon us, neither •• all we see sword nor fa • ine: And the Prophets 〈◊〉 all become wind, and the • ord is not in them —But what saith the Lord for the • ncouragement of his ser • ant Jeremiah: Because ye •• eake this word, behold I • ill make my words in thy • outh fire, and this people • ood, and it shall devour • hem. Loe I will bring a na • ion upon you, &c. It is good for us then (if we • ave neglected the word of God's servants former • y) not to neglect the performance of it by God himself, but to become wise for after times: who among you will give ears this? who will hearken a •• hear for the time to come •• who gave Jacob for a spoil • and Israel to the robbers? did not the Lord, he again •• whom we have sinned? Therefore he hath poured upon him the fury of his anger &c. Oh let it not be sai • of us as there it followeth▪ And it hath set him on fire round about, yet he knew not; and it burned him, ye • he la • d it not to heart. Far be this stupidity from u • at this time. Let us consider then that this wrath i • gone out from the Lord. 〈◊〉 is he against whom we have sinned, and whom we have provoked, and •• erefore there is no dal • ing with him, as is said: 〈◊〉 is he himself that •• mes against us; Before • m goes the Pestilence, and ••• rning coals (or diseases) •• e forth at his feet. Now •• e we stronger then he? •• e we able in our sins 〈◊〉 stand in his way? he •• th already, often before •• d now also sent the Pe •• lence among us after the • anner of Egypt —yea he •• th overthrown some of 〈◊〉 , as God overthrew So • om and Gomorrah, and • ee were as a fire-brand • uckt out of the burning: • t have ye not returned to me, saith the Lord: No • hear what God saith us as once to Israel: The •• fore thus will I do un •• thee, O Israel, O Englan • ô city, ô town: (how even as unto Sodom, th • was overthrown as in moment) and because I wi •• do this unto thee, prepare • meet thy God O Israel. Th •• is our duty then, of whic • we also formerly heard but why are we thus t • prepare? that follows For loe, he that formeth th • mountains, and create • the wind (or spirit) and d • clareth unto man what is h • thought, that maketh th • morning darkness, an • treadeth upon the high places of the earth, the Lord, the God of hosts is his name. Where he invests himself with many titles of greatness, power, yea and terror, and all to enforce the aforesaid duty of repentance and humiliation upon us, letting us know who it is that • hreatens us, who it is that • s gone out against us; no • there then this mighty God, this Lord of hosts, who hath all creatures in • even and earth at his • ommand, and ready to • xecute his vengeance, • nd righteous judgments • n all impenitent sinners; so that when once he shows his displeasure, its in vain either to seek shelter or help from them, or not to fear vengeance from them, as instruments of his wrath, whose are the mountains, the wind, and all other creatures: so that the mountains shall no • save nor hide from hi • wrath, when it is on •• gone forth in fury; as i • Noah his flood, when the highest hills, and mo •• towering mountains coul • not shelter them that flee • thither for refuge, but th •• the waters of his wra •• did overtake and swee • them all away: and 〈◊〉 wind, which God sent out shall meet with disobedient Jonah, who would have fled from God's presence, and the storm shall teach him obedience. Nay, we know God can, and often doth arm base and weak creatures, against proud and impenitent sinners, yea their own friends and confederates (in whose help and assistance they trust) nay sometimes their own selves against themselves, as elsewhere I show more largely.

He is mighty in strength; who hath hardened himself against him and hath prospered? And it would be observed, that when God calls men to humiliation for their sins, he often shows his power and terribleness by some, not only description of it (as when he humbled Job, by asking him, — Hast thou an arm like God? canst thou thunder with a voice like him? and by showing him his great power in the Behemoth and Leviathan, or in the Elephant and Whale: the effect whereof in Job was an humble submission of himself unto God; ) but by works o • his power, as by sending thunder, storms, & grea • rain, by which he • brought his people of old to confess their sin in asking them a King, in distrust, and with rejection of God's government: so by a great rain which he sent, the better to prepare the people to repentance, and reformation of their ways, when Ezra had assembled them to that end. It is said, — All the people sat in the street of the house of God trembling because of this matter, and for the great rain. Yea, God would so have prepared us of this nation, as may be remembered, by sending very fearful thunder and rain, a little before the first day of that solemn humiliation enjoined some eleven years ago. And what may we think God would have had us do, as then, so when before that he met with us (or was making towards us) in our way of Security by the Spanish Armado, and mighty Navy by sea, and by the popish and hellish Plot of powder: and so in our way of excess by scarcity and famine: and in the way of our other many sins by this heavy judgment of Pestilence, both formerly and now. Shall we yet prooceed on in our former security, excess, and all our other provocations of the divine Majesty? will we needs try our strength with him? Behold, saith God, the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself, neither shall he stand that handleth the Bow—And he that is courageous among the mighty, shall flee away naked in that day, saith the Lord. The like may the Lord now say to us, concerning whatsoever it is we place our confidence in, whether we harden our selves against him in our pride and obstinacy, or whether we hope to escape this his hand by fleeing from places infected; no, there is no flying from him in our sins, neither any resistance of him, whither shall we flee from him? he is a consuming fire to sinners, yea a fire round about circling you in: which way soever you run, it is still into the fire, and your name shall be as Pashurs was, Magormissabib, Fear round about: And how shall we withstand or resist his power? Shall we not perish by his hand? Is he not the Lord of Hosts? Who would set the Briars and Thorns against him in battle? would he not go through them, and burn them together? What then is to be done? Let us not with Adam, think to flee from God, but to him by humble submission: If we flee, let it be from his Justice to his Mercy: If we flee not to his Mercy, go whither we will, we fall upon his Justice: Appeale we then from God, just to the same God, merciful and gracious in Christ: for it is the same God that smites in his wrath, and who must heal in his mercy. Or if not this; then let us consider whether we be able to meet this great King coming against us in blood, and in fury; if we be not (and who is?) then, as hath been already said, while he is yet a great way off, let us send an Embassage before us, and desire conditions of Peace, and make peace with him, for which we have his gracious promise; and herein follow we the wisdom (as of Jacob and Abigail, so) of Shimei meeting David with a present, and humble entreaties and confessions, after he saw him returned as reinvested in his Kingdom: And so of Rahab, who hearing of God's mighty works in Egypt, sought peace long before with God's people: which in her was a work of Faith: as in the Gibeonites, of Wisdom, who hearing of the fame of the God of Israel, and of that he did in Egypt, sought peace with Joshua, had it, and so saved their lives; which all the rest refusing to do, as hardening themselves in their own strength, they all perished. And a like fearful sign and presage of destruction it is now to so many of us, as, when God's Wrath is gone out against us, and the Plague is begun, do neither seek peace with God, nor yet will accept of it, being offered to us: Surely it is of the Lord to harden such men's hearts, that they should (as it were by their obstinacy in Sin) come in battle against him, that he might destroy them utterly, and that they might have no favor, but that he might destroy them, as was said of those Kings of Canaan, who neither sought, nor accepted such conditions of Peace as were offered them.

CHAP. X.

The Conclusion of the Motives, urging a speedy performance of the duty of Humiliation, both publicly and privately; and that from the practice of the Heathen, in case of Pestilence.

WHat now remains (the Premises considered) but that we, everyone in his place, set ourselves to our duty. It is our case now: our Sins have provoked God, and he is ready to consume us all as in a moment: yea, wrath is gone forth from the Lord, the Plague is begun among us. We have the Lord's direction already what to do, (which we shall consider hereafter) as Moses here had. How then is it to be wished that Moses did command Aaron to run in with his Censer, that Authority, and the supreme Magistrate • did enjoin the Priests of the Lord, Aaron and his Sons, speedily, without any longer delay, to run in; and that they, and all other, whether Magistrates or other, that have any Incense or other Sacrifice to offer, would accordingly, speedily perform their Office, and use all possible means, with like haste, to stay the further proceeding of this great wrath of God: The Magistrate by speedy execution of God's righteous judgments on the wicked, with noble Phineas (which, if it either had been universally and impartially performed; or yet were so done, we never needed to fear such wrath from God, or the continuance of it: ) The Priest, and Ministers of the Lord, with Prayers and solemn Supplications in the public Assemblies, and with godly Instructions, Admonitions, and Directions given the people; yea, and the people, and generally all, by unfeigned Humiliation of themselves, and Reformation, in some good measure, of things amiss, and by such means as shall, upon other Texts and Grounds of Scripture more particularly and fully be named, if God will.

Such things should be done I know, during the time of God's patience, for the prevention of his judgments: As the Israelites in Egypt, having cause to fear God's plagues for their Idolatry in Egypt, Ezek. 20.7, 8. sought to turn them away, namely Sword & Pestilence, and to prevent them by Humiliation & Sacrifice (though not within the land of Egypt for special reason, Exod. 8.25, 26, 27.) Yet if the Plague, and breaking out of wrath prevent our Humiliation, we must defer our Humiliation no longer: otherwise, how soon may this spreading evil, and overflowing Scourge, or some other judgment sent to back it, in God's just wrath make an end of all (save that God will have a remnant in whom he will glorify his Mercy, and preserve his Church.) This is as the breaking out of fire: or overflowing of waters, unto which, way and passage is not long to be given, least the evil, which at the first, by a timely care, might have been prevented, grow so great, that it exceed the power and strength of man, to withstand or resist it.

Whatsoever we then do in this kind, it would be done speedily, and in time, otherwise we may come too late, even when neither our own, nor other men's prayers (though never so holy) will be accepted for us, and when God will not be entreated for • s. See this in God's dea • ing with the Jews: Pray • ot for this people for their • ood, said the Lord to Jeremiah. When they fast, I will not hear their cry, and when they offer a burnt offering, and an oblation, I will not accept them: But I will consume them by the Sword, and by the Famine, and by the Pestilence. So in Ezekiel: If I send a Pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel and Job were in it, as I live, saith the Lord God, they shall deliver neither 〈2 pages missing〉 cleave unto the Lord according to his word in a perpetual covenant. This the Lord expects from the whole nation, when his wrath is but toward them: Gather your selve together, yea gather together O nation not desired before the decree bring forth, before the day pass 〈◊〉 the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you. Howsoever, if this be no • done publicly, it must no • be neglected in private by the meek of the earth Seek ye the Lord all y •• meek of the earth which have wrought his judgments: seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord's anger.

It is a wonderful thing, that now when God's anger is so manifested, and his wrath revealed from heaven, men should so little seek to pacify his wrath, and should show themselves so little touched with these evident tokens of his displeasure, never much seeking the means by which the cause of his wrath against us might be made known unto us, nay wholly impatient of such discovery when by God's faithful messengers it is in some good measure made.

Shall I send such to the godly examples of good and holy King David, who in a famine of three years inquired of the Lord for what and whose sin it was sent, which, when it was told him, he punished, and so put away the evil? or of tender-hearted Josiah, who conceiving by the book of the Law, that wrath was due to his people, and towards them, presently dispatched honorable messengers to Huldah, 〈◊〉 prophetess to inquire o • the Lord for him and the people, concerning the words of the book which he caused to be read in a solemn assembly, and renewed his Covenant with God? If such examples prevail not with us, let us receive reproof & shame (in this our sloth and negligence) from the example of the very heathē. Homer the Poet brings in Achilles advising the Greeks, in a time of a sore Pestilence, to inquire the cause thereof from God by some Prophet, or Priest, or Dreamer of dreams. (These being footsteps of those three ways, by which Israel of old had Oracles, or answers from God; namely by Dreams, by Vrim, that is the Priest, with Vrim and Thummim, Numb. 27.21. and by Prophets, see 1 Sam. 28.6, 7.

And Livy tells us, that in case of common plague (or other danger) the Romans were by public authority called out, and commanded with their wives and children, to make supplication to their gods, for, & according to that, which their own proper sins and evils compelled them: and thus filling all their Temples, Stratae passim matres criminibus Templa verrentes, v •• niam Irarum coelestium, 〈◊〉 nem{que} pesti exposcunt; their Matrons prostrate on the ground, & sweeping their Temples with the hair of their head, sought pardon, and the favor of their offended & angry gods, and an end to be put unto the Pestilence. Many such like things hath Livy concerning their Supplications, even for many days together, upon occasiō of war, • nd public evils and dangers, as I show elsewhere. So Virgil: —Principio de • ubra adeunt pacem{que} per a • as exquirunt. And elsewhere, — Exorant pacem Divum: id est, inquit No • ius, propitiationem.

The first thing they use to do, is to frequent their Temples, and from Altar to Altar to seek Peace, that is Propitiation. So Plautus. So the Carthaginians, when they were plagued with Pestilence Aris impuberes admoveru • pacem Deorum sanguine c • rum exposcentes, as Iusti • relates; That is, as th • Scripture expresseth th • like practice of the degenerate Jews, They sacrif • ced their sons and daughter unto devils, seeking atonement with these their go • by the blood of their chi • dren: of which practice 〈◊〉 the Heathen, in sacrifici •• their children to the devil; (in case especially of distress) more elsewhere.

Now shall the Heathen • n case of Pestilence, desire to know from God the true cause thereof, that they might offer him acceptable Sacrifice, and shall they accordingly by solemn Supplications, and all expressions of sorrow and humility, seek the favor of their gods, & that with the blood of their only children; and shall we Christians, in like case of Pestilence, be so far from searching into the true causes of the same, as to take it ill, and not willingly 〈2 pages missing〉 of his wrath, and averting of his judgments. If now we ask what these Means or Remedies are (as it is most needful we be aright directed herein) I shall endeavor at this time, at least in the general, to show. And because we are all of us apt to use such such means as most agree with our own liking and fancies, I shall strive to give satisfaction in this point, both negatively and affirmatively.

1. Let us generally know that the means of pacifying God's wrath, are no means of our own prescribing, or which man's wisdom directs unto. There are means I know which may & ought be used, in case of Pestilence (as of other public evils) but ought not to be rested in: there are again Means which are merely of man's devising; and therefore such as may neither be rested in, nor so much as used, especially so as man prescribes them, being in that regard less or more sinful and unlawful. Lastly, there are means of pacifying God's wrath, and of avoiding his judgments, or at least of escaping the evil, sting or hurt of them, which may and ought be used, yea & being rightly used may be rested in, so far as a blessing, by virtue of God's promise, may be expected frō God one way or other.

1. The common rule of the world, as also of Physicians in case of Pestilence, is to flee, or to withdraw a man's self quickly from places infected, yea to remove far off, and not to return hastily, but at leisure. This I deny not to be lawful, yea necessary, where, and so far as men's callings, especially public, will permit them. How far public persons, especially Ministers, who take themselves charged with cure of souls, whether from God alone, or from man also, may withdraw themselves in case of grievous and raging Pestilence, I rather leave to casuists and their own consciences to determine. Conscience I suppose will not so far, and so soon dispence with some in this case as man will. Yet how far God and conscience will dispence with human fears, where he either denies such a measure of faith, or would overcome all fears and yet not presume, or where he both opens a way, and some other way calls a man out, and restrains him for a season, from the ordinary and appointed place of God's worship and exercise of his function; or how far such an one having otherwise no pastoral charge, may both with faith and a good conscience, during apparent hazard to his person, withdraw himself, and so reserve himself to better times, merely out of respect to their good, who for the present seem a while neglected; I leave this also to others judgment, least in mine own case I may seem too partial, who hitherto have been as much, if not more guided by the judgment, yea importunity also of many godly and unpartial Christians (and so, I take, by direction from God) then by mine own, either judgment, or will at the first. Only David's case is made by many here considerable of all Christians, whether Teachers or others; who, in time of pestilence was directed by God to purchase Ornans threshing floor, and there to build an Altar, and there to sacrifice (for the present) and that acceptably 〈2 pages missing〉 whilst that hedge or breach is not made up, its in vain to think, by bodily flight, to escape or flee from God's wrath, when it is once gone out. We must either humble ourselves for our Sins, or never account ourselves safe by fleeing. Pestilence is sent for our sins, to separate between us and them: therefore, if ye will flee, either leave your Sin behind you as a Sacrifice to that destroying Nemesis, or to God's vengeance, or look not to escape. Redeem the life both of body & soul by parting with your Sins, even such as are dearest most delightsome, most gainful, or otherwise advantageous to you in worldly respects. And imitate herein the wisdom of the Beaver, which, hunted for his stones (which formerly have been accounted of more price than his skin or wool now) and finding himself hotly pursued, bites off the same, and leaves them to the Huntsman, as a ransom of his life. Now it is not our life which this Nimrod and pursuer, the Pestilence, comes for; it is only our right eye of offense, or our right hand or foot, that is, some sin or lust yet unmortified, which is as dear to us as our right eye, or as gainful as our right hand, or as useful otherwise in our sinful aims, as our right foot. Let us but mortify these, and utterly, in purpose of heart, resolution of will, and in a true hatred, abandon them, then may we with more comfort and confidence flee from the contagion of pestilence, and more securely cast ourselves into the arms of God's providence; but not till then. It will little avayle us to be spared and respited a while, seeing God, when we think all perils past, can either call us to an after reckoning in the same kind, or in some other. Look we into the same Chapter, and we shall see this verified. The whole Congregation of the children of Israel had made themselves some way guilty in the rebellion of Korah, insomuch as God was ready to have consumed then in a moment, had not Moses and Aaron interceded and prevailed for many of them; Well, the Congregation (according to God's appointment) get them up from about the Tabernacle of Korah, Dathan and Abiram, on every side: after which the earth opened her mouth and swallowed these up—who perished from among the Congregation. Now all Israel that were round about them fled at the cry of them: for they said, lest the earth swallow us up also. Thus they flee further off, and seem more safe then before. Yea, but they repented not of their sin, by which they had deserved like destruction: they left not their rebellion behind them when they fled: and therefore though thus far they were safe, yet observe what presently follows; And there came out a fire from the Lord, and consumed the two hundred and fifty men (who were Princes of the assembly— men of renown) that offered incense. Loe these gained but little (but even a little time) by their fleeing from the former judgment: And what did many of the rest of them, who also fled from the opening of the earth, and escaped this fire? first it is said, On the morrow all the Congregation murmured against Moses and Aaron: Loe, they carry their old sin of murmuring with them, and this brought new wrath upon many of them (all deserving it) even the Plague in my text, in which there died fourteen thousand and seven hundred, after which, the rest returning to their murmurings and other sins, were all destroyed in the wilderness, what by fiery Serpents, what by other plagues. God hath variety of plagues to meet with sinners, with whom it shall be, As if a man should flee from a Lyon, and a Bear met him, or went into the house and leaned his hand on the wall, and a Serpent bit him, concerning whom the Lord thus threatens: I will slay the last of them with the sword: he that fleeth of them shall not flee away; and he that escapeth of them shall not be delivered: though they dig into hell, thence shall mine hand take them: though they climb up to heaven, thence will I bring them down: And though they hide themselves in the top of Carmel, I will search and take them out thence, and so on. Thus saith the Lord by Isaiah: Fear, and the pit and the snare are upon thee, O Inhabitant of the earth: And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit, and he that cometh up out of the midst of the pit, shall be taken in the snare. The truth is, when God will accomplish his fury, (as certainly he will o • all obstinate and impenitent sinners:) It is not farnesse off from places o • danger which will secure a man: He that is far of shall die of the Pestilence and he that is near shall fa •• by the sword, and he that remaineth and is besieged shall die by the famine.

Thus we see, whils • men by occasion of God judgments, as now this e • Pestilence, do not humble themselves for the •• sins, there is no safety to them by fleeing: which I have the more largely handled, because this is that we most usually, both flee to, and also rest in. The like I may, and do say concerning Antidotes, Powders, Drinks, and whatsoever other outward and lawful means are used as Preservatiues against the Pestilence; and so concerning the diligence and • are of Magistrates, in keeping the unclean from the • lean, in providing for • he relief of the poorer • ort, of such as are infe • ted or so suspected, & the • ike. This, though otherwise commendably practiced, yet is not enough, it is not to be rested in, unless withal, and in the first place or chiefly other means (such as shall be named) be used. Care in the one is not so commendable, as negligence in the other is represensible and blame worthy. All such outward means used, i • but a beginning at the wrong end, and from effecting perfect and sound cure, especially if men care rest there, & nothing else be done for the pac • fying of God's wrath.

4. To tell rich men the world, that the wealth will not secure them from God's wrath, whilst they live in sin, in oppression, in riotous courses, or the like, without repentance, I hold it needless. I suppose their own consciences tell them so much (unless wholly besotted:) man perhaps by gifts and bribes may be pacified, as Esau towards Jacob, &c. but not God: when God hath to do with rich men; They shall cast their silver in the streets, and their gold shall be removed (or be for a separation or uncleanness:) their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord. Great men then, in their sins are no more secure or safe from wrath then others.

2. Of the second sort of means, the popish manner of pacifying God's wrath, is first briefly to be noted, and to be taken heed of. They seek to pacify the wrath of God by works of penance of their own devising, as by whipping of themselves, going barefoot, or on bare knees, by wearing hairy shirts, going on pilgrimage and the like. So by offering sums of money at such or such religious places, &c. of some of which their Council of Trent saith, that there was never any safer way found out in the Church for the averting of God's vengeance; as I find observed also by another on this my text.

2. Much less will heathenish practices (too much imitated of old by God's people) stay God's hand when it is stretched out. For we heard how the heathen in case of Pestilence, & of God's displeasure, did betake themselves to their Idole gods, not with prayers only and supplications, prostrating themselves, & with other sacrifices, but with the sacrificing of their own children.

But of this later sort of means, the Lord may, and doubtless will say to hypocrites, When ye come to appear before me, who hath required this at your hand to tread my courts? And— put your burnt offerings unto your sacrifices, and eat flesh: for I spake not unto your fathers, nor commanded them, concerning burnt offerings and sacrifices: no? who did then? but this thing commanded I them (that is, this thing chiefly without which, the other was but as a dead carcass) saying, Obey my voice—and walk ye in all the ways, that I have commanded you, that it may be well unto you.

3. If then indeed we would be aright directed what to do at such times, when wrath is gone out against us, let us receive our direction from God himself, and from his word, where he makes his mind known unto us, for otherwise, Who hath known his mind? Such is our blindness and ignorance, that we cannot know what service is pleasing to him, unless he himself make his will known unto us. As then we cannot see the light of the Sun by any other light than that which the Sun it self affords us; no more can we know what will please or appease him being angry, further than he hath been pleased to make it known unto us. And this is but reason: for we expect the like from our own Servants, that they do what service we appoint them, and as we will have them do it, and not what, and as they please themselves.

Now God, partly by Precept, & by way of Condition, partly by way of Reproof, whilst he complains of the neglect of what he expects, (besides the examples and practice of his Saints on earth in like case) lets us know what we should do when his hand is gone out against us, whether by Pestilence, as now with us, or otherwise. To which end I shall set before you some pregnant places of Scripture scatteringly, out of which we will bring the chief duties to a Method, which here we will only propound, (not lading this Text with more then it will naturally bear) but prosecute, if God will, on more proper and particular Grounds of Scripture.

Hear then, first how God answers hypocrites, and such as pretend themselves to be willing to be at any cost, and to do anything to please and appease him when he is angry. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first borne for my transgression, the fruit of my body for the Sin of my soul? Now hear God's answer: He hath shown thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God; (or to humble thyself to walk with thy God. ) And then it follows, (showing this was to be done especially when God shown his displeasure against them.) The Lord's voice crieth unto the City, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it.

See again what God requires of us in such case of his judgments, whether threatened or inflicted. — I will reprove thee saith God, &c. Now consider this, yet that forget God, lest I tear you in pieces, &c. And elsewhere, Consider your ways: ye have sown much, and bring in little; ye eat, but ye have not enough, &c. thus saith the Lord of hosts (again) consider your ways.

Consider again, upon what condition God promiseth mercy, and deliverance from captivity: If they shall confess their iniquity, and the iniquity of their fathers, &c. And that also they have walked contrary unto me, and that 〈◊〉 also have walked contrary unto them, & have brought thē into the land of their enemies: If then their uncircumcised harts be humbled, & they thē accept of the punishment of their iniquity: then will I remember my cocovenāt with Jacob, &c. and I will remember the land.

Now, upon consideration, and confession of sin, the Lord looks also, we should turn to him, by true and hearty Sorrow and Repentance, according to that his exhortatiō by his Prophet Joel; Therefore also now, saith the Lord, turn you even to me with all your heart, and with fasting, and with weeping, and with mourning: and rent your heart and not your garment, and turn unto the Lord your God. The want hereof, in time of God's judgments, the Lord both complains of, and also further threatens: — For all this, his anger is not turned away, but his hand is stretched out still: for the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. So elsewhere, I have sent the Pestilence among you, after the manner of Egypt, your young men have I slain with the Sword, &c. yet have ye not returned unto me saith the Lord — Therefore thus I will do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel.

In turning to God, he would have us turn from our wicked ways, and seek his face and favor, not returning again to our former evil ways, but renewing, and also keeping our Covenant of Faith, Obedience, and a more holy walking with him than formerly, taking it ill when it is otherwise. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? Everyone turned to his course, as the horse rusheth into the battle. Therefore, that he may show us mercy, he will first have us Cast away from us all our transgressions, whereby we have transgressed, and make us a new heart, and a new spirit. Otherwise, he should seem to favor us in our Sins: Therefore, when God meant to deliver his people out of the hand of the Philistines, he thus speaks to them by Samuel the Prophet, If ye do return unto the Lord with all your hearts, then put away the strange gods, and Ashtaroth from among you; and prepare your hearts unto the Lord, and serve him only: and he will deliver you out of the hand of the Philistines. This they did, and withal, wept abundantly, fasted, and prayed, and confessed their Sins, and were accepted. So before the Lord would grant de • iverance by Gideon, he would have him Destroy Baals altar which his fa • her had, and cut down the • rove that was by it, and • uild an altar to the Lord.

The reason is, God will • hew mercy, favor and • eliverance to none in • heir Sins. He hears not • inners; Yet he also looks, that in our afflictions we do call upon him; Call upon me in the day of trouble; I will deliver thee. And, Is any among you afflicted? Let him pray.

Now with our prayers, and purposes of reformation we must renew Covenant with God, and be careful forever after to perform it. This we are taught by the godly example of Nehemiah and the Jews; who, by the mouth of the Levites, having made a religious confession, as of God's goodness, so of their wickedness; and having in the •• own persons separate • themselves from all strangers, and confessed their Sins, they conclude all by • ntring into solemn co • enant with God, saying • n their great distress in which they were, And be • ause of all this, we make a sure Covenant, and write it, • nd our Princes, Levites • nd Priests seal unto it. And the rest of the people — who had understanding, separated themselves from the people of the lands, unto the Law of God, clave to their Brethren, their Nobles, and • ntred into a curse, and into • n oath, to walk in God's Law — and to observe and • oe all the Commandments of the lord. Now the points of their Covenant were▪ Not to join in marriage with the people of the land, not to buy ware or victual on the Sabbath day, and to charge themselves yearly with the third part of a sh • kell for the service of the house of God, and concerning first fruits and oath • offerings.

Thus King Hezekiah when the wrath of th • Lord was upon Judah an • Jerusalem, and that he ha • delivered their fathers 〈◊〉 trouble, &c. Now, saith he it is in mine heart to make covenant with the Lo •• God of Israel, that his fire •• wrath may turn away from • s. Oh worthy example, • ven for the best & grea • est Christian Kings, in •• ke case to imitate.

But what? doth God • ooke that, in case of evils 〈◊〉 troubles of the Church • nd Common-wealth, we • nly mind our own good • nd safety? no: he will • ave us also, according to • ur several places, cal •• ngs, gifts, to become In •• rcessors to him for others • lso, and to help to turn • way wrath from others, • nd ourselves. This God •• oked for (though in •• aine) of his people, and • his he looks for from us now: And I sought for 〈◊〉 man among them (saith the Lord) that should make 〈◊〉 the hedge, and stand in the gap before me for the land that I should not destroy it but I found none: therefore have I poured out mine indignation upon them, I ha • consumed them with t •• fire of my wrath,

From these places 〈◊〉 Scripture we see wh •• kind of duties the Lo •• expects from us, when • vill is upon, or yet but •• wards us; and what he 〈◊〉 this time of Pestilen • expects more especial from us of this place; y •• and nation generally, eve • from such as being otherwise of the same body of our Church and nation, are yet free from the infection of this noisome disease. Which duties I may, for method and memories sake, reduce unto those four which God expects from us in case of Pestilence as necessary conditions, without which severally and jointly in some good manner performed, we can expect no hearing of our prayers, nor healing either of our souls in and by the pardon of our sins, or of our land and place (in mercy at least) by taking away this plague. The words run thus, which God utters by way of answer to King Solomon's godly & wise prayer, at the dedication of the Temple (which was a type of Christ in our nature, in whom only & for whom all prayers are savingly heard. ) If I send Pestilence among my people: if my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways; then will I hear from Heaven, and will forgive their sin, and will heal their land.

The duties here are four: 1. Self-humbling. 2. Prayer. 3. Seeking of God's face and favor, in and by prayer, more then anything else: seeing many pray against the outward evil of plague, who not caring much for God's displeasure, otherwise never seek his face. 4. Turning from sin. Unto these four all (or most of) the forenamed duties are reducible: which four also may be reduced to these two heads: Turning first to God, secondly from sin. In one word there is required Turning or Conversion, which according to the two terms or points, 1. to what or whom, and 2. from what or whom, is a conversion or turning, first, to God and his ways, secondly, from our own sinful ways.

The first three Duties belong to our turning unto God. 1. Self-humbling: Now to self-humbling, there are three things required, if they may not be called parts thereof.

First, Conviction upon a due Consideration: 1. Of God's Judgments upon us, in the 1. Author. 2. End. 3. Nature. 4. Cause, which is our sin: and so 2. Consideration of our sin, or sins, as Causes of the evil which is incumben • upon us: which is a very large, useful, and fundamental point to consider of.

2. Confession of sin found out.

3. Contrition, or true inward and hearty Sorrow expressed outwardly by all fit and lively signs of it, as by fasting, weeping, prostration of the body, vile apparel, and the like, which may testify truly without dissimulation, the inward condition and state of the soul, which not excluding the former two, may more properly come under the name of Self-humbling.

2. The second duty is Prayer, and Invocation of God's name.

3. The third is, Seeking of the face of God, and Reconciliation with him.

4. The fourth duty is a Turning from our wicked ways: which implies, 1. Reformation of our lives and of things amiss and out of order, by bringing all right again, both in matter of Doctrine, and of life, according to the only rule of God's word. 2. Renuing of our Covenant with God by solemn promise, vow, why not Oath? at least serious purpose and protestation. 3. Ratifying and confirming of the same by a speedy and also constant performance of Covenant, without returning to our former evil ways and provocations again.

With all these we must all of us, (as God may require it at our hands, according to our several places and abilities, or as we are in favor with his heavenly Majesty) labor to become Intercessors, and to stand in the gap for the land, or place where we live, to turn away wrath from it: which must be done

1. By Magistrates, chief and subordinate, who must both inquire into offenses and punish the same. Good Magistrates have a chief stroke in keeping off, or in removing of wrath from a people. God never publicly judgeth by Pestilence or otherwise, but Magistrates first neglect their duty in judging. If they did impartially execute God's judgments, God would not so immediately with his own hand judge us, or give us into the hand of merciless men, to be judged with their judgments.

2. By the Ministers of the word: who must stand in the gap, by a right discovery of sin and danger, and many other ways, and not be like the Prophets of Israel, which were like the Foxes in the deserts: ye have not, saith the Lord, gone up into the gapps, neither made up the hedge for the house of Israel, to stand in the battle in the day of the Lord: yet thus much the Lord requires of his Ministers.

3. By All: which we must all strive to do, making up the hedge (for ourselves and others. )

1. By becoming righteous ourselves, Job 22.30. Gen. 18.32. and by seeking righteousness, Zeph. 2.3.

2. By mourning for and bewailing the sins and dangers of the time and place where we live, Ezek. 9.4.

3. By earnest prayer and intercession: so Abraham prevaled for Lot, Gen. 18. Lot for Zoar, Moses for the Israelites often, Job for his friends, and David and his Elders for Jerusalem; the destruction of which, after the death of seventy thousand else where, was by his repentance and intercession prevented, 1. Chron 21.14.15. &c.

These particulars are large, and must be handled, God assisting, on their several and more proper grounds of Scripture: I will not farther burden this short text with them, contenting myself only here to point unto them, seeing the text it self implieth the use of such means as God hath appointed for the pacifying and averting of his wrath. Now the Lord give us hearts, wisdom and grace to make use of these means in time, both for his glory, and our own safety, bodily and spiri • uall. Amen.