Gods Three Arrows - Plague Famine and Sword

§. 1. Of the Resolution of the whole History.

NVMB. CHAP. 16. VER. 44, 45, 46, 47, 48, 49.

I N this history we have A Plaister for the Plague, such a plaster as hath its probatum est. For this plaster being applied to the plague, the plague was stayed, Verse 48.

The parts are

• 1. The Cause of the Plague.
• 2. The Cure of the Plague.

The cause is

• procuring.
• i nflicting.

The procuring cause is pointed out by this copulative particle AND, which pointeth at the sin of the people, set out in the 42, & 43. Verses.

The inflicting cause was the Lord. For he saith, I will consume, &c. And of him Moses saith, wrath is gone out from the Lord.

For Cure of this Plague, there is

• 1. A prediction of it, spake.
• 2. A prescription for it.

In the prediction is expressed,

• 1. The Minister to whom it was foretold, unto Moses.
• 2. The Matter that was foretold.

In setting out the Matter, there is

• 1. An Admonition premised.
• 2. A Resolution intended.

In the Admonition are

• 1. The Persons
  • Who. You.
  • From whom. From among this congregation.
• 2. The Point. Get up.

The Resolution is of a judgment

• 1. Intended, that I may, &c.
• 2. Aggravated by the
  • Sorenesse Consume them
  • Suddennesse, as in a moment.

In the Prescription there is

• 1. A Remedy.
• 2. The Efficacie thereof, Verse 48.

The Remedy is set out by

• Pattern.
• Precept.

In the Pattern we have

• 1. The Persons. They.
• 2. Their practice. Fell upon their faces.

The Precept is

• 1. Propounded.
• 2. Proved to be necessary.

In propounding the Precept we may observe

• 1. The Persons
  • Charging, Moses said
  • Charged, Unto Aaron.
• 2. The Prescript. This declares
  • 1. The Means to be used.
  • 2. The Matter to be effected.

The Means are

• Instrumental.
• Principal.

The instrumental means are

• Censer,
• Fire.

The fire is amplified by the place whence it was to be taken, from off the Altar.

The principal means was Incense. Put on Incense.

The Matter to be effected is

• Expressed.
• Amplified.

The Expression is this, Make an atonement.

The Amplification sets out

• 1. The persons for whom, the congregation.
• 2. The Manner, or time, Quickly.

The Proof of the necessity of that which is thus prescribed, is taken from the instant judgment, which is

• 1. Indefinitely intimated.
• 2. Determinately expressed, Verse 49.

Two things are indefinitely intimated.

• 1. The Cause of the judgment.
• 2. The Kind of the judgment.

The Cause is wrath: aggravated by the Author of it. There is wrath gone out from the Lord.

The Kind is a Plague: Evidenced by the beginning of it, The Plague is begun.

To demonstrate the Efficacy of the foresaid Remedy, it is further related,

• 1. How it was used.
• 2. How, in the use of it, it proved.

The Manner of using it, is

• 1. Generally propounded, And Aaron took as Moses commanded.
• 2. Particularly exemplified.

In the particular exemplification are expressed

• 1. The speed made, and ran into the midst of the congregation.
• 2. The reason ratified, and behold the Plague was begun among the people.
• 3. The means used, and he put on incense.
• 4. The thing effected, and made an atonement for the people.
• 5. The Manner of doing it, And he stood between the dead and the living.

The proof of the efficacy of the foresaid remedy in the use thereof is manifested by the Effect following thereon, And the Plague was stayed.

The determinate expression of the judgment is

• 1. Manifested by the number of those that died of the Plague, 14700.
• 2. Aggravated by relation to a former judgment, (beside them that died) which is described by one of the principal Persons that pulled that judgment on their own and on the people's pates, about the matter of Korah.

§. 2. Of the exposition and observations of NVMB. 16. 44.

THis first particle AND, being a copulative, knitteth this upon the former History, as a consequence justly following thereon. Now in the former History the Sin of the people is laid down. For after that the Lord had manifested his fierce wrath against Korah, Dathan, and Abiram, with those that took part with them, by causing the earth to swallow up some of them alive, and by sending forth a fire to consume other of them, the people that saw these fearful spectacles of God's vengeance, were so far from fear and trembling, as most audaciously, and presumptuously they murmured and gathered themselves together against Moses and Aaron, as the other, who were before destroyed, had done. Hereby the Lord was provoked to add, to the former judgments, the Plague here noted in my text. So as they added sin to sin: and the Lord added judgment to judgment. For their sin therefore the Lord plagued them. For by the multiplication of sin, they grew into a greater contempt then before.

The title here given to God, and translated, the LORD, is God's proper name Jehovah.

God's speaking, here mentioned, implieth an extraordinary manifestation of his mind; and that so evidently as a man doth when he speaketh to another, and thereby declareth his meaning.

The Person to whom he spake was Moses: even he who was made both a Prince and Prophet to that people.

Three especial observations are here most remarkable.

• I. Judgments are consequents of sin. The inference of this Plague upon the people's sin gives evidence hereto.
• II. God foretells what he intends against sinners. For God's speaking here mentioned was a foretelling of that he intended against the rebellious Israelites.
• III. God reveals his mind to his Ministers. Moses to whom God here speaks was his Minister. His Minister to govern, and to instruct his people.

§. 3. Of judgments as consequents of sin.

I. IVdgements are consequents of sin. Take a view of the judgments recorded in Scripture, and you may easily find sin to be the cause of all. The first that ever was inflicted on a creature was the casting down of Angels into hell: But these are expressly said to be Angels that sinned. The next was on the Serpent, to whom the Lord thus said, Because thou hast done this thou art cursed: In like manner to Adam, Because thou hast eaten, &c. Cursed, &c. Thus the general deluge of the world, the burning of Sodom and Gomorrah, the plagues of Egypt, the judgments in the wilderness, in the time of the Judges, and afterwards, were all for sin. But not to insist on more particulars in a case so clear, the Wiseman expressly saith, wickedness overthroweth the sinner. He that acknowledgeth this, commendeth the justice of God.

Ob. Sore judgments fell upon Job: yet were they not consequents of sin.

Answ. 1. Surely Job was not free from all sin: For there is no man that sinneth not. Before sin seized on man, he was free from all judgment: and as free shall he be, when again he shall be without sin. Therefore Saints in their afflictions have confessed their sins, for which they knew they were deservedly and justly humbled.

2. Distinction must be made betwixt judgments. Some are for evidence, proof, and exercise of such graces as God hath endued men withal. Others are for punishments of sin: and they either to bring a sinner to repentance, or to make him an example of just vengeance. The judgments which befell Job were of the first kind. The judgments intended in the point in hand are of the latter kind.

The direct contrariety that is betwixt sin and God's purity, on the one side: and God's holy jealousy, and perfect hatred of sin, his impartial justice, his truth in executing what he threateneth, his care to keep others from being insected, his wisdom in stopping the mouth of such as are punished, and the many ill consequences that might follow upon sins impunity, on the other side: as they hold judgments from such as by their impenitency pull them not upon their own pates, so they hasten judgments on notorious sinners.

§. 4. Of the sins that cause judgment.

1. THE charge which God gave to Joshua (when he and the men of Israel with him fled before the men of Ai) to search out and take away from among them the accursed thing, affordeth a direction very pertinent to the point in hand: which is, when we see any judgment hanging over our heads, or feel it fallen upon us, to search narrowly and thoroughly after the cause of that judgment. Nothing doth usually so bring men's sins to mind and memory, as judgments. Instance the example of Joseph's brethren, Gen. 42, 21. The Prophet therefore that penned the Lamentations, upon the grievous judgments that had fallen upon the Israelites, giveth this advice. Let us search and try our ways. Upon a like occasion, which was a manifestation of God's displeasure by visible judgments, the Apostle giveth this advice, Let a man examine himself.

If the judgments be public, it will be use-full in our search to proceed after this manner.

1. Observe what are the most common and public sins of that place or people where the fire of God's wrath appeareth. These were the sins which God himself did as it were with the finger thus point out to his Prophet, Seest thou not what they do in the Cities of Judah, and in the streets of Jerusalem?

2. Mark how far such sins are winked at, and tolerated by Magistrates and Ministers. For this provoketh God to take the sword into his own hands; whence proceed public and fearful judgments. Instance Eli's case.

3. Consider how far the contagion of those public sins spreadeth it self. For when the infection of a sin is diffused all abroad, far and near, the Lord is forced to send some public judgment, thereby, as it were with a fire to purge the air. All Israel have transgressed (saith Daniel) therefore the curse is poured upon us.

4. See how far they that profess Religion do yield to the corruption of the times. For these by their sins much incense God's wrath, because they especially cause the name of God to be blasphemed. Witness David. The commixtion of Sons of God with Daughters of men caused the Deluge.

5. Especially let everyone examine himself, and search out his own sins: and take due notice how far he hath followed the sway of the times, and yielded to the iniquity thereof. Everyone ought most to suspect himself: and to fear lest his sins among and above others, have incensed the fire of God's wrath. Everyone (if he take due and thorough notice of himself) may know more evil of himself, then he can justly suspect of others. For men know their own inward parts: their very thoughts and imaginations: in which respect though others commit more outward gross enormities then themselves, yet they are privy to such a sea of corruptions in themselves, that they have everyone cause to say, Of sinners I am the chief.

§. 5. Of the courses to be taken when sin is found out.

2. SInnes the cause of judgment being by such searching found out, we may not suffer them to remain, and continue to enflame God's wrath: but as we desire to have that fire go out, so we must pull away this fuel. So long as fire hath fuel to work on, it will not go out: but rather be more and more hot. Now fuel is pulled away from God's wrath,

• 1. When the soul is pricked, and pierced with sin: when godly sorrow is wrought in the heart: such a sorrow as was wrought in the Corinthians.
• 2. When upon that touch of heart, true confession of sin is made to God. If we confess our sins, God is faithful to forgive us our sins. Nathan on this ground pronounced pardon to David.
• 3. When upon such confession the mind is otherwise disposed then it was before: loathing the sins which before it loved: as she that made a towell of her hair, which had before been laid out to proclaim her lust.
• 4. When that loathing works a true and resolved purpose never to return to those sins again. As he that said, I will take heed unto my ways.
• 5. When this purpose for the more sure performing of it, is ratified by solemn promise, vow and covenant. Hereof we have a worthy pattern of the Jews in Nehemiah's time.
• 6. When faithful endeavor is answerable to such purposes, promises, vows and covenants: as he that said, Thy vows are upon me, O Lord. As the bond of a Creditor to whom a man that means honestly is bound, so lies on the debtor, that he is not quiet till it be discharged, so was the vow which he had made to God, upon him.
• 7. When above all, remission and reconciliation is heartily sought of God, and steadfastly believed. This is principally intended by the atonement hereafter to be spoken of.

§. 6. Of the cases wherein we must seek to slake God's wrath.

THE foresaid course for averting judgment is to be taken,

• 1. When the fire of God's wrath flameth about our ears, and bath consumed many before our eyes, as the Plague did in David's time.
• 2. When there is but a smoke which showeth that fire is kindled though it flame not forth: as when Moses heard God say, Let me alone, that my wrath may wax hot against them, &c. Threatenings of judgment are to God's wrath, as smoke is to fire. Such smoke made the Ninevites repent.
• 3. When we observe causes that may kindle and enflame God's wrath to abound, as all manner of notorious sins. They were the sins of the people which made Christ weep over Jerusalem. By them he gathered that heavy vengeance must needs fall upon her.
• 4. Though we apparently see no flame, nor smoke, nor notorious cause: yet when we have just cause to suspect and fear all, or any of these. Thus it is noted of Job, that when the days of his children's feasting were gone about, he sent and sanctified them, &c. For Job said, it may be that my sons have sinned, &c. Because he suspected that they might have provoked God's wrath, he used means to pacify the same.

§. 7. Of putting away sin for removing judgment.

THE fore-mentioned point concerning the removing of God's judgments doth now in particular, and after an especial manner concern us, who are even in the flame of the fire of God's wrath; and thereupon assembled together by fasting and prayer after a more then ordinary manner to seek grace and favor of God; that so this day of humiliation may prove a day of reconciliation. For this end we are this day to enter into a solemn covenant with God: and as we desire to have this hot fire of the Plague or extinguished or at least slaked, so to remove the causes which have kindled the same, so far as we can find them out. When the Jews after the captivity on a day of fast entered into a new covenant with God, they put away their strange wives and children, because in taking them they sinned, and to hold them had been to continue in sin. In like manner, though we be wedded to our sins as to wives, and our sins be as dear as wives and children can be, yet must they be put away: else nor our persons, nor our prayers, nor any services that we perform, can be acceptable to God. Sins retained are as that bitterness which was on the waters in Marah, which made them that they could not be drunken: and as that heaviness on the axe head which made it sink in the water: and as that thick cloud, whereof the Prophet thus saith, our prayer cannot pass thorough it. Yea as those wild gourds which brought death into the pot. But faith and repentance are as the tree which was cast into the waters and made them sweet: as the stick which being cast into the water made the iron swim: as the wind which driveth away a thick cloud; and as the meal which made the pottage wholesome. Wherefore as we desire to have our persons, prayers, and other services acceptable to God, and the fierceness of this pestilence to asswage, yea this and other judgments to be removed, let us take away the cause of all: let us put away our sins. The cause being taken away, the effect will quickly follow.

§. 8. Of God's foretelling judgments.

II. GOD foretells what he intends against sinners. This he did by preparing an ark before the flood came: by sending Lot into Sodom before it was consumed: by sending Moses and Aaron to Pharaoh before his land was plagued: and by raising up Prophets, and sending them time after time to the Israelites.

This God doth to draw men, if it be possible, to repentance: as Hezekiah and his people; and the King of Nineveh with his people, were wrought upon by this means, and judgment prevented: or else to make men the more inexcusable, and to justify God's severity against men; and to give evidence that the judgments which fall on men come not by chance, but from God.

1. Hereby have we evidence of God's longsuffering. He thinks not of wrath till he be exceedingly provoked. Therefore he is said to be slow to anger. And when he is provoked to take vengeance, he threatens before he strikes. For he doth not afflict willingly. He says it, and swears it, I have no pleasure in the death of the wicked. And well we may believe him that he is so flow to take vengeance: for vengeance is to him his strange work, his strange act: a work and act whereunto he is in a manner forced: which he would not do, if otherwise he could maintain his honor. They therefore on whom judgment falleth, have cause to confess unto God, and say, O Lord, righteousness belongeth unto thee, but unto us confusion of faces: for we have not hearkened, &c.

2. This manner of God's proceeding with sinners gives demonstration of the irard and impenitent heart of man, that will not be brought to yield. Fitly is such an heart styled an heart of stone. For a stone may be broken to pieces, yea beaten to powder, but never will it be made soft: so such men's hearts may be confounded with God's judgments, but will never be mollified nor made pliable to his will. If threatenings, or predictions of judgments could work on such, God would never work his strange work. Judgments are foretoid to come, that people repenting, judgments might not come, which yet will come as they are foretold if people continue in sin. Read and consider, Ier. 26. 18, 19, &c.

§. 9. Of God's making known his mind to his Ministers.

III. GOD reveals his mind to his Ministers. So he did to Noah, Abraham, Moses, and other his Prophets. To omit other particulars, in this case it is thus indefinitely said, Surely the Lord God will do nothing, but he revealeth his secret to his servants the Prophets.

Not for their own sakes only doth God manifest his purpose to his Ministers, but that they may declare to others what is made known to them. On this ground saith the Lord to his Prophet, Hear the word at my mouth, and give them warning from me. Now by this means of manifesting his mind, the ministry of man, God showeth his providence and prudence.

1. His providence, in ordaining such a means as is fittest for man's infirmity: For man can best endure man to speak unto him, and to declare what is meet for him to know: When God himself delivered his ten Oracles to the people, they were so affrighted, as they said unto Moses, speak thou with us, and we will hear: but let not God speak with us, lest we die. Yea when Zachariah an ancient Priest saw an Angel that brought unto him a gladsome message, he was troubled and fear fell upon him.

2. His Prudence, in ordaining so mean a means as will make trial of man's respect to God: whether he will give credence and yield obedience to God's Word, because it is God's Word, for the Lord's sake, rather then for the messengers sake. For this are the Thessalonians commonded, because when they received the Word of God which they heard of men, they received it not as the word of men, but as the word of God.

O let us in like manner testify our acknowledgement of God's providence and prudence, in receiving, as from God that which by his ministers is delivered unto us. Thus shall we testisie such respect to God, as will make him to give evidence of his good respect to us.

§. 10. Of the grounds that Ministers now have to foretell judgments.

Ob. MInisters have not now such certain knowledge of God's mind, as of old the Prophets and Apostles had, to whom God did immediately and infallibly make known his mind.

Answ. We have a more sure word, namely the holy Scriptures, which are given by inspiration of God. These show what sins do most offend God, and what do soonest pull down vengeance from God, upon the committers of them. So as when Ministers see such sins impudently and impenitently committed, they may well infer that God purposeth to send some judgment to such a people. To this purpose is it that the Apostle reckoneth up sundry sins that the Israelites committed in the wilderness, and judgments that followed thereupon, that we should not sin as they did, and fall after the same ensample of unbelief or disobedience.

On this ground many Ministers well noting the sins of these times, did foretell that God would bring on this City, or a Plague, or some other judgment. And in the beginning of the year many did particularly foretell the Plague it self. Their threatening was little regarded; little or no amendment followed thereupon: now therefore is the Plague among us.

Now that the Plague is begun, let us (my brethren) be admonished to repent: and as a fast is proclaimed, so let us keep it after a right manner, 〈…〉 humiliation of soul, and contrition of spirit: renting our hearts, turning to the Lord: fasting from sin as well as from food. Prepare to meet thy God O England. This beginning of the Plague is a real demonstration of a greater Plague yet to come. If by more then ordinary humiliation and conversion God's wrath be not pacified, this Plague is like to be greater then ever was before in our own, or our fathers days; even such an one as shall make this City empty: and make the ears of such as hear of it to tingle again. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesy?

§. 11. Of the meaning and doctrines of the first part of the 45. Verse of NVMB. 16.

THE first clause here noted, is an admonition for avoiding the intended judgment. The word translated Get you up, properly signifieth to lift up ones self. Yet the Jews do interpret it oft times with a word that signifieth to separate ones self. It is said before (Verse 42.) that the Congregation was gathered against Moses and against Aaron. Hereupon it is likely that they were afraid, and with fear cast down (as we use to speak) and in regard thereof the Lord thus said to them, lift up yourselves, or get you up.

Though in the former verse he spake only to Moses, yet here he useth the plural number, Get YEE up, to show that he had respect to Aaron's safety also: yea and to the safety of all that were not of their conspiracy.

Further, because the multitude gathered together against them, he addeth, from the midst, or from among that assembly. The word translated congregation, properly signifieth such an assembly as by appointment meeteth together. The word, that signifieth the place or time appointed for assembling together, is derived from the same root. It here implieth a multitude that among themselves appointed and conspired to do what they did.

The particle THIS hath its Emphasis. For it distinguisheth this rebellious assembly from the rest of the Israelites that did not conspire with them.

The particle that joineth the following clause to this, is a copulative, AND. It is thus word for word, Get you up from among this congregation, AND I will consume them: so as it implieth that God would not destroy the multitude that sinned, till they that sinned not with them were separated from them. Our English importeth as much by using a particle that intendeth the end of doing a thing, thus, THAT I may consume them. Others expound it with a causal particle thus, FOR I will consume them. All tends to the same.

The thing intended is set out by a word that signifieth an utter destruction of them all. It is sometimes used in the better part, and signifieth a full, absolute, and perfect finishing of a thing: as where it is said, God ended, or finished, or perfected his work. It is also used in the worse part, applied to judgment, or destruction, and signifieth an utter, final destruction of all appointed to destruction: as where the Prophet said to Joash, Thou hadst smitten Syria, till thou hadst consumed it. So it is here used. This is thus threatened because by other judgments they had not been bettered, but still continued in their obstinacy, as the former histories in this chapter evidently show.

To aggravate this intended judgment the more, it is added, at once, or word for word to translate it, as suddenly, or in a moment. Our English phrase at once, implieth a quick, speedy, sudden doing of a thing; as where Abishai said to David of Saul, let me smite him at once: which is as if he had more largely said, I will not make much ado, nor belong about the matter, I will not strike many blows, I will quickly with a blow dispatch him. Some English Translators expound the word in the text, quickly.

Here have we a mixture of

• Mercy.
• Justice.

• Mercy in seeking to preserve some.
• Justice in resolving to destroy others

• The former is expressed in an admonition.
• The latter in a resolution.

The admonition intimates,

• 1. God's mind: that he would not have them perish.
• 2. Mans endeavor.

Here is noted,

• 1. Their action: Get ye up
• 2. The company: From this Congregation.

The resolution expresseth

• 1. The Author of the judgment.
• 2. The Kind of the judgment.

• The Author is the Lord. I will, saith God.
• The Kind of judgment setteth out
  • 1. The Matter intended, consume them
  • 2. The Manner of doing it, at once.

The Connection of the Resolution with the Admonition ( THAT I may, or AND I will ) implieth God's unwillingness to plague the righteous with the unrighteous.

Seven principal Doctrines are here commended to our due consideration.

• I. God is not willing that the righteous should perish with the unrighteous. For he giveth advice to such as were righteous to escape, when he thinks of destroying the unrighteous.
• II. They that would avoid the judgment that falls on the wicked, must avoid communion with them. The action here enjoined ( get you up ) intends as much.
• III. Multitudes conspiring in evil must be left. The word congregation from which they must go, implies thus much.
• IIII. Mixture of the godly with the wicked is a stay of judgment. For by saying, Get ye up AND I will, or THAT I may consume them, he intimates, that he would not consume the one till the other were gone.
• V. The Lord revengeth the rebellious. For he it is that saith, I will consume.
• VI. Stubbornenesse after some strokes causeth utter destruction. Sroake upon stroke had been stricken before: for the earth had swallowed up some, and fire had devoured others, yet they persisted in their rebellion: therefore now saith God, I will consume them.
• VII. Suddennesse adds much to the severity of a judgment. For God intending severity, threateneth to do what he intends at once.

§. 12. Of the godly's exemption from the ungodlies destruction.

I. GOD is not willing that the righteous perish with the unrighteous. S ^t . Peter gives three of the most famous instances that have been hereof since the beginning of the world. One is of the Angels: (when they that fell were cast into hell, the other were reserved in heaven.) Another is of the old world: (when it was drowned, Noah and his family was preserved in the ark.) A third is of Sodom and Gomorrah: (when they were destroyed with fire and brimstone, Lot and his two daughters were kept alive.) Thence the Apostle infers this conclusion, very pertinent to our purpose, The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished. The mark which God caused to be set on the forehead of such as cried for all the abominations that were done, and this charge given thereupon, come not near any man upon whom is the mark, shows his mind to wards such as keep themselves free from sins which cause vengeance. So also such exhortations as this, come out of her my people, that ye receive not of her plagues.

Hereby God giveth evidence, that The eyes of the Lord are in every place, beholding the evil and the good: that he can distinguish betwixt such as differ: that he can deal with men, as they deal with him: that with the pure he will show himself pure, and with the froward he will show himself froward: and that it is not in vain to fear him, and to keep ourselves unspotted from the world.

§. 13. Of the cases wherein Saints have their share in public judgments.

Ob. TRue, may some say, if this were universally and infallibly true, that no righteous man did at any time perish with the unrighteous. But experience affords evidence to the contrary. For in all public judgments we see the righteous involved with the wicked. They may suffer temporal evils two ways: by the wicked, and with the wicked.

Answ. If the extent of God's deliverance be rightly conceived, it will be found to be universally and infallibly true, that God delivereth the righteous from the judgment of the wicked. It doth indeed oft fall out that righteous men have a share in some external judgments which the wicked pull upon themselves, and that

• 1. When they make themselves accessory to those common sins that cause judgment. As Moses and Aaron became incredulous in the wilderness as well as the other Jews whose carcasses fell therein.
• 2. When the wise Lord knoweth that greater evils would befall them, if they should then escape. Thus when the time was come that God had determined to heap judgment upon judgment till at length the land of Judah should be made desolate, in the beginning of those days was Josiah, that good King Josiah, slain with the sword of the enemy. Yet because he lived not to see the miseries of succeeding times, he is said to be gathered into his grave in peace.
• 3. When the just God will show the fierceness of his wrath, how far the wicked have provoked him, to aggravate the judgment, he taketh away the righteous therewith, who are as chariots and horsemen while they remain. Thus was good Jonathan taken away: who if he had lived, might have been a means of preserving the house of Saul from utter ruin, though David had been King. The death of righteous Jonathan much aggravated the sin of Saul, and the judgment that followed thereupon.
• 4. When the Lord to whom vengeance belongeth, will give the wicked an occasion to expect sure and sore vengeance; then he maketh his Saints a sign and an example unto them. Thus he caused a Lion to slay the man of God, that was seduced by a lying Prophet to transgress the word of God. In this case saith the Apostle, Judgment must begin at the house of God. And if it first begin at us, what shall be the end of them that obey not the Gospel of God?

§. 14. Of sundry ways of exempting Saints from judgments.

YET hath God his ways and means to deliver the righteous in the forementioned cases, and all other cases whatsoever. As

• 1. By visible preservations of them from external judgments: as Ebed melech was preserved.
• 2. By taking them from the evil to come: This was before exemplified in good Josiah.
• 3. By ordering the judgment so, as it proves a means to them to honor God the more: and to do more good to such as are better prepared to accept the good which they do. Thus was Ezekiel carried away to Babel in the first captivity, that he might prophesy in Babylon to the Jews there, who were counted good figs in comparison of the Jews that were at Jerusalem, who were as evil figs.
• 4. By making the judgment a means of their peace, honor, and external prosperity in this world. Thus the captivity of Daniel, and his three companions; and of Esther Mordecai and was a means of higher honor and greater advancement, then they could in all probable conjectures have attained unto in their owneland. They were also thereby special instruments of doing much good to the Church: and their names by that means are more honorable to this day in the Church of God.
• 5. By taking them by an external judgment from earth to heaven, where they live being dead: yea by making the judgment a means to free them from eternal damnation. Of such as by some extraordinary judgment died (for its said of them, many sleep) the Apostle saith, when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Blessed be that sword, though it be the sword of a mortal enemy, that openeth a passage in the body for the soul to enter into heaven. And blessed be that sickness, though it be the Plague, that thrusteth the soul out of the bodies prison, to celestial glory and eternal life. So as in their sufferings they have their comforts and hope of eternal life. Thus we see how judgments in the forementioned kinds prove blessings: and how the Saints that seem to perish in them may justly and truly say, We had perished, if we had not perished: even more justly then he that so said to his children, by reason of great honor and wealth that he attained unto in a strange country, being banished out of his own.

§. 15. Of God's care of Saints mixed with the wicked.

BE not affrighted, O ye righteous ones, be not affrighted over-much at the judgments, though they be terrible judgments, which fall out in the world. Though by reason of the multitudes of wicked ones among whom ye live in this world ye be everyone forced to complain and cry, Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar: and to wish and say, O that I had in the wilderness a lodging place of way-fairing men, that I might leave my people: yet can the Lord single you out, and when he comes to sweep them with the besom of destruction, set you aside: and as a few precious jewels in the midst of a great heap of rubbish sift them out, and preserve them safe to himself, when the rubbish is cast away. It is said of Christ, that He will thoroughly purge his flour, and gather his wheat into his garner: but will burn up the chaff with unquenchable fire. Men when they fan their corn cannot do it so thoroughly clean, but that some chaff or tares will remain with the wheat, and some wheat be cast out with the chaff: witness the offall that remains after the best fanning that men can make. But God's fanning, is a thorough fanning, not a grain, not a Saint shall be overslipt. This is indeed most properly meant of the last fanning of the world at the day of judgment: yet in the mean time doth the Lord take notice of everyone of his, to provide for them, and in the most common and general judgments to do that which in his wisdom he seeth to be fittest for them. When Elijah thought he had been left alone in Israel, God knew many more, yea he could tell the just number of them. Thou mayest therefore, O faithful one, say of the Lord, He is my refuge and my fortress, my God, in him will I trust. Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence, &c.

§. 16. Of believers dying of the Plague.

Quest. HOw is it then that the righteous as well as the unrighteous die of the Plague?

Answ. 2. Some say that no true believers are taken away with a common Plague. But this is too bold an assertion, unwarrantable, uncharitable. To adjudge all to hell that were taken away by that devouring pestilence which in David's time destroyed 70000 in three days, is an unmerciful doom. Experience giveth evidence that many that have manifested true outward fruits of a sound faith, upright conscience, honest heart, and entire repentance, have died of the Plague. Besides the Word of God beareth witness that All things come alike to all. There is one event to the righteous and the wicked. And how dieth the wiseman? as the fool.

2. Others say, that they that are true Saints, and have a true justifying faith may die of the Plague. But yet they add, that there is a particular saith that Saints may have, which will in a common pestilence keep them safe from that disease. But I demand of such, what warrant and ground they have for such a faith. To pretend a faith without ground, is plain presumption. They produce for their ground the 91 Psalm. But if they rightly mark the scope of that Psalm, they shall find that freedom from the Plague is there no otherwise promised, then freedom from death in war, then from hurt of wild beasts if we be among them, then from other dangers and troubles, yea then honor, and long life. The promise then of preserving believers from the pestilence is to be taken as other promises of temporal blessings: so far forth as God in his wisdom seeth it good for them to be delivered. And what believer would be delivered if God seeth it not good for him? Yea, what believer would not die of the Plague, if his wise Father seeth it to be the best for him to die of that disease? David could have been content to have died of this disease if it had so seemed good to the divine wisdom. For what skilleth it whether sword or sickness, Plurisie or Plague loose the soul from the body. God especially observes in what disposition, not by what means his servants depart out of this world to him.

3. Without question therefore true believers may die of the Plague, and many have in common infections been taken away thereby: yet in mercy, as was before shown. And as there was a great difference betwixt taking Pharaohs chief butler and chief Baker out of prison, the head of them both was lifted up: but of one to his high office, of the other to the gallows: so can God make a greater difference betwixt the godly and ungodly, even when he takes them both out of the prison of this body by one and the same disease, suppose the Plague. He can hereby advance one to heaven, and thrust down the other to hell: as he dealt with the two thieves that hung on the cross with Christ.

§. 17. Of avoiding communion with the wicked, for avoiding their judgment.

II. THey that would avoid the judgment that falls on the wicked must avoid communion with them. For this end did God cause an ark to be made for Noah and his family to go into from the old world, that so they might be preserved from the general deluge: and sent his Angels to bring Lot, and such as belonged to him out of Sodom. To this purpose the people of God were advised to remove out of the midst of Babylon, and to deliver every man his soul: which advice is also given, in regard of spiritual Babylon, to come out of her: and that on this ground, that they receive not her plagues.

Saints by separating themselves from the wicked in time of judgment, show their care to use what means they can for preventing mischief: which is a point of wisdom commended by the Holy Ghost, who giveth this note of a wise man, A prudent man foreseeth the evil, and hideth himself: but the simple pass on and are punished. This care of using means for safety, and in the use of means to depend on God for his blessing, is well pleasing to God. God had promised that none in the ship with Paul should be lost, yet when some of the ship-men were about to leave the ship, Paul said, Except these men abide in the ship ye cannot be saved. All lawful and warrantable means are the visible hand of God's invisible providence. To reject or neglect means is to refuse to take God by the hand when he reacheth it out unto us, and to follow his visible direction.

It is therefore foolish presumption, rather then a prudent resolution, either to accompany those that are as it were in the fire of God's judgment, or not to go from them, when a fair and warrantable opportunity is offered. This is taxed as a point of folly in Lots sons in law. Jehoshaphat too much failed herein. He heard the Prophet say that Ahab should fall at Ramoth-Gilead, and yet he would accompany him thither. It had almost cost him his life.

§. 18. Of flying in time of Plague.

Quest. IS it then lawful to depart from our own place and habitation in time of Plague?

Ans. Difference is to be made in this case betwixt persons that are free, and not by any special bond of relation tied to others, and such as are so bound. As for the former sort, such as are free, I see no just reason why liberty of escaping should be denied to them.

1. The departure of some may be a means in an infectious air to keep the infection from violence. Much fuel where fire is kindled increaseth the fervor and violence of the fire. Multitudes of people to an infected place, are as fuel to the fire of pestilence.

2. Such by escaping provide for their own safety, without prejudice to others. For what prejudice can it be that such as are not by any particular bond tied to them that tarry, leave them?

3. The departure of some may make much to the benefit and advantage of such as tarry. For they have the better opportunity of sending succor to them. This was one reason why the people would not have David go into the field, that he might succor them out of the City.

4. It is permitted to such in time of persecution to fly: yea and in time of war: why not then in time of Plague?

Ob. 1. The Plague is an immediate stroke of God; whereby such as he hath appointed to death are stricken. It is not infectious.

Ans. I grant it to be an extraordinary disease, but not immediate. The kind of disease, and the effects thereof on man's body, do show that its no more immediate then many other diseases. If because such as are appointed to death are stricken with it, means of escaping it might not be used: no means for avoiding any judgment might be used. For the infection of it, let experience determine that case.

Ob. 2. It is a fruit of faithlesnesse to shun the Plague.

Answ. No more then to shun other dangers: Men may indeed upon distrust fly: but that shows the frailty of the person, not the unlawfulness of the action.

Ob. 3. If some fly, all may fly. So the sick be left without succor.

Answ. 1. Some are more bound to venture the hazard then others. As Magistrates for keeping good order: Ministers for feeding the soul. Neare of kindred for looking to their bodies. Such as are under command, as children and servants.

2. Others are not so subject to infection: as aged.

3. Others are not of such use, but may better be spared: as the poorer and meaner sort. The people would say to David, thou art worth 10000 of us.

§. 19. Of leaving multitudes in evil.

III. MVltitudes conspiring in evil must be left. It was the commendation of those 7000 in Israel of whom God took especial notice, that though all Israel worshipped Baal, yet they bowed not a knee to that idol: yea though Elijah thought himself to beleft alone, yet would not he associate himself with the multitudes of Apostates. Many of Christ's Disciples went back and walked no more with him. Whereupon Christ said to the twelve, will ye also go away? But Peter in the name of the rest answered, Lord, to whom shall we go? Thou hast the words of eternal life. A worthy resolution. A like resolution was this. Though all men shall be offended because of thee, yet will I never be offended. O if he had stood to this! Very pertinent to this point is this prohibition of the Law, Thou shalt not follow a multitude to do evil.

The number of men sinning neither extenuateth the sin, nor exempteth from judgment: but rather aggravateth the sin, and pulleth down more severe and speedy vengeance. Multitudes of sinners are as multitudes of faggots, or other combustible fuel, which are so much the sooner set on fire: and being once set on fire do burn so much the more fiercely. The Prophets render this to be the cause of the fierce wrath of the Lord poured upon the Jews, that They all transgressed: From the least of them even to the greatest of them, from the Prophet even to the Priest everyone dealeth falsely: They are all grievous revolters: No man repenteth of his wickedness.

Be so far therefore from taking boldness from multitudes of men conspiring in sin, as on that ground to be the more fearful lest some sudden judgment should fall upon them. Then especially is the time for such as are upright to mourn, with fasting and prayer to humble their souls before God, and to keep themselves unspotted, when they see all of all sorts with greediness and impudency running into sin. Many are too prone indeed to make that the ground of their actions, which Hushai in state-policy only pretended, when he said, Whom all the men of Israel choose, his will Ibe. What got that Machivillian politician Ahithophel, by joining with him whom the greater part of the people chose? The way wherein multitudes run, is the broad way that leadeth to destruction. But strait is the gate, and narrow the way that leadeth to life: and few there be that find it. And if there be few that find, surely there are fewer that attain to the end of that way. For some fail in the beginning. others in the midst, most when they come almost to end. Whereupon our Lord saith, that many are called, but few chosen.

§. 20. Of the stay of judgment by reason of the godly mixed with the wicked.

IIII. MIxture of the godly with the wicked is a stay of judgment. When God was about to destroy Sodom, he saith to Lot, Haste thee: I can do nothing till thou be gone. Good Josiah was a stay of those judgments which God had threatened to bring upon Jerusalem for the sins of Manasseh. Had there been but ten righteous men in Sodom, surely it had not been then destroyed when it was.

Abraham intimates the reason hereof in this Rhetorical communication with God, Wilt thou also destroy therighteous with the wicked? That be far from thee. Shall not the Judge of all the world do right? The supreme Lord of all hath such respect to his faithful ones, as he will rather spare many wicked ones for a few righteous ones, then destroy a few righteous ones with many wicked ones.

Behold here a means of God's patience and long suffering in the world: which is that mixture of holy ones with the wicked that are in the world. Were the number of God's Elect accomplished, and such as are sanctified taken out of the world, soon would there be an end of all. Many Nations, Cities, Towns, and other Societies are spared, for some faithful Saints therein. This surely is the reason of God's much forbearance towards this Land, this City of London, and other places in this kingdom. There is a remnant of righteous persons. These hold up their hands to God ordinarily and extraordinarily: to their persons, to their prayers hath the Lord such respect, as they do in a manner hold him, as Moses held God when it was in his mind utterly to destroy all the children of Israel that came out of Egypt. God gave to Paul all them that failed with him. It is said that a little before Heidelburg in the Vpper-Palatinate was taken, their faithful Ministers were all taken away.

O the ungratefulnesse of the wicked in the world! Thorow God's favor to the Saints here and there dispersed in the world, they that live and enjoy any comforts in the world are beholding to those Saints, for their peace, plenty, safety, honors, wealth, liberty, livings, and life it self. Yet in the world who more hated, scorned, reproached, evilly entreated and persecuted in the world. Is not this more then monstrous ingratitude?

But how beholding to God are these Saints, to whom the Lord (who is beholding to none) beareth such respect, as not only to spare them, but, for their sakes, those among whom they live?

§. 21. Of God's revenging the rebellious.

V. THe Lord revengeth the rebellious. This is true both of such as band themselves in open hostility against his Saints, and raise armies against his Church, and also of such as more privately oppose against them that bear his image, and contumeliously sin against him: as these Conspirators here did. A fire went out from the Lord and devoured Nadab and Abihu. The fire of the Lord burnt among them that complained against him. The Lord smote the people that lusted with a very great Plague. I will perform (saith the Lord) against Eli, all things which I have spoken concerning his house. Where men are instruments of punishing such, the Lord is the principal Author. They are God's Ministers, or rather God's rod, staff, and sword to smite his people withal.

The Lord takes upon him to revenge, that he may order vengeance as he seeth just cause: either to aggravate or mitigate it: to continue or to cease punishing: which questionless was the reason that moved David to say, Let us fall now into the hand of the Lord.

As all hope of impunity is hereby taken away, so good ground of penitency is given. How can any think to escape seeing the every-where present, all-seeing, impartial God undertaketh to punish him. Vengeance belongeth unto me, saith the Lord: where upon he inferreth, I will recompense. Fear therefore to provoke this avenger. Do not vainly hope to escape his revenge though thou persist in sin.

Yet if after thou hast sinned thy heart smite thee, and thereupon true repentance be wrought in thee, prepare to meet thy God. Thus mayest thou either prevent and keep off all vengeance, as the Ninevites did. Or if he have begun to strike, thou mayest make him repent of the evil, and cause him to stay his hand, as David did. It is God that smiteth. To him therefore must we look. It was the aggravation of Israel's obstinacy, that They turned not to him that smote them.

§. 22. Of the utter destruction which stubbornness brings to men.

VI. STubbornenesse after some strokes causeth utter destruction. So much is threatened in the Law: and by the Prophets declared to be accomplished. Many particular remarkable instances hereof are recorded in Scripture, that succeeding ages might be the better warned thereby. Sodom and the Cities that took part with her, were overcome and sacked by the four Kings that came against them. This was no light stroke: yet it wrought no amendment. Wherefore not long after they were utterly destroyed with fire and brimstone from heaven. Pharaoh and his subjects were so smitten with ten several plagues, as gave sufficient demonstration of their folly in standing out against the great Lord of heaven: yet still continued they to harden their hearts against God: therefore at length he and his whole host was drowned in the Red Sea. The Israelites were oft and sorely punished by many judgments, but no whit bettered by any of them: so as the Lord was provoked at length to make their land desolate. This phrase which John the Baptist useth (The axe is put to the root of the tree) importeth as much. By the axe he meaneth God's judgment: by the tree the nation of the Jews: by putting to the root, an utter extirpation. A tree may be lopped, and yet stand, and grow and flourish again. But if it be cut at the root, down falls body, boughs and all. He implies therefore, that whereas God had formerly by Plague, famine, sword, captivity, and other like judgments lopped them, and oft times made them bare, now he intends to cut their root, utterly to cut them down, and cast them off.

God's justice and wisdom, yea and the glory of all his properties provoke him so to do. If the stubbornness of sinners against lighter judgments might carry it away, man would seem stronger then God, God's wisdom and justice would be much impeached: His corrections would be despised: his Word not regarded. Besides others would be emboldened by the stubbornness of some to carry themselves stoutly against God. Mortall Kings, and other Governors, Parents and Masters will not suffer their inferiors to carry away the mastery by stoutness. Can we then imagine that the immortal God will suffer it. He can and will beat down the stubbornness of the stoutest.

Humble yourselves (brethren) under the mighty hand of God. If he threaten, fall down before him, repent, go not on to provoke him further. If we go on to provoke him more and more, his rod will be turned to a staff; his staff to a sword, clean to cut us off.

§. 23. Of sudden judgments.

VII. SVddennesse adds much to the severity of a judgment. In way of terror suddenness is oft threatened, as where the Lord saith, I will come up into the midst of thee in a moment, and consume thee. How are they brought into desolation as in a moment? Their destruction cometh as a whirl-wind. The anger of the Lord will destroy thee suddenly. His calamity shall come suddenly: suddenly shall he be broken without remedy. It shall be at an instant, suddenly. The spoiler shall suddenly come. The terror of Babylon's destruction is hereby aggravated, in that it was suddenly fallen: yea and of Sodom, which is thus expressed, The punishment of the iniquity of the daughter of my people is greater then the punishment of the sin of Sodom that was overthrown as in a moment. It is noted that the Sun was risen upon the earth a little before the fire and brimstone fell from heaven. That rising of the Sun made show, and gave hope of a fair day. Yet then, even on a sudden was that fair sky turned into a sulphurious and most dismal sky.

• 1. Sudden judgments strike men into amazement. So saith Eliphaz, Sudden fear troubleth thee. It makes men at their wits end, as we speak. Instance a sudden and unexpected surprisal by an enemy.
• 2. Sudden evils not only confound a man's wit and understanding, but they bereave him of the use of such means as are useful for his succor. For there must be time for providing sufficient means.
• 3. They are a great hindrance to true repentance, to faithful prayer, and such like spiritual means, whereby the wrath of God might be pacified, and judgments prevented, or removed.
• 4. They are evidences of God's incensed and implacable wrath. As a man that is fully resolved to punish, and not to spare, will suddenly do what he intends to do.

This affords matter of instruction and direction.

Instruction in God's tender respect to us: For though by our sins we have long and much provoked him suddenly and utterly to destroy us, yet hath he given us many warnings before hand by his Ministers: and begun this judgment of the Plague by degrees, that so like wise-men we might fore-see the uttermost peril, and answerably prepare ourselves.

Direction, to be so watchful over ourselves, so well furnished and prepared, by that spiritual furniture which in the Word is prescribed unto us, that no evil may suddenly surprise us, nor ordinary nor extraordinary evils, not death it self, nor the last judgment. Take heed (saith the Judge himself) to yourselves, lest at any time your hearts be overchanged, and so that day come upon you unawares.

§. 24. Of the exposition and observations of the last part of the 45. Verse.

A Remedy for the fore-mentioned calamity is here set out in the practice of Moses and Aaron. For this Relative THEY hath reference to them two especially. For these rebels murmured, and gathered themselves against these two: and they two are said to come before the Tabernacle: and after this these two take order for cure of this Plague. Moses was the supreme Governor and Prince over this people. Aaron was their chief Priest.

By falling upon their faces, is meant their humble and hearty prayer to God for this people. The outward gesture whereby their inward intention was set out is put for prayer. It is in effect all one as if he had said, They prayed. But yet this Tropicall speech is not without its emphasis. For it implieth,

• 1. A reverend respect to the Divine Majesty. For of old when men would testify reverence to excellent persons, at sight of them they fell on their face, as Ruth before Booz, Abigail before David. Thus did Abraham testify his reverence to the All-sufficient God.
• 2. An holy astonishment at, and admiration of surpassing excellency and glory. In which respect Ezekiel fell on his face.
• 3. A fear, which at the apprehension of God's terror, and our wretchedness perplexeth the soul. So Daniel was afraid, and fell on his face.
• 4. An humble mind in regard of ones self. This David manifested when he fell on the ground before Jonathan. And they that are effectually wrought upon by the Word, and have the secrets of their heart made manifest, in humility falling down on their faces worship God.
• 5. Shame and confusion of face for great provocations of God's wrath. This moved David, when he saw the fierceness of God's wrath for his great sin, to fall down on his face before the Lord.
• 6. Earnest and ardent desire of obtaining what we pray for. In this respect Joshua and all the Elders of Israel fell to the earth upon their faces, before the Ark of the Lord.
• 7. An agony whereinto one is cast thorough some inward trouble of soul, or some outward fearful sight. In the former respect Christ fell on his face and prayed. In the latter respect Daniel lay on his face as in a dead sleep.

Most of these may be applied to Moses and Aaron's falling on their faces here in this text. For The glory of the Lord appeared: and the wrath of the Lord was manifested: and the people had committed a great sin; and a Plague was already begun, therefore without all question, in reverence to the Divine Majesty, in admiration of his glory, in some fear, yet in an humble submission to God, in shame of the people's in gratitude, and in earnest desire of pardon for their sin, and removal of the judgment, they fell upon their faces. So as this gesture implieth an extraordinary manner of prayer.

Six Observations hence arise: whereof three concern the action performed, and three the Persons that performed it.

• I. Prayer is a ready remedy for a desperate calamity. Such a calamity was the people's here. And this remedy is here with approbation used.
• II. In extraordinary need extraordinary prayer must be used. The sin of the people and the threatening of God shows the extraordinary need. Their gesture in falling on their faces, argues their extraordinary prayer.
• III. Inward devotion of the soul must be manifested by an answerable outward disposition of body: Such a disposition was this falling on their faces.
• IIII. Prayer is to be made for others in their necessities. God bids these that fell on their faces get them away, that they might be safe, yet they for them that were in danger, fell on their faces.
• V. Prayer is to be made for such as wrong us. This people for whom the prayer is here poured out, murmured, and gathered themselves together against Moses and Aaron, who here in their behalf fell on their faces.
• VI. Magistrates and Ministers are especially to pray for averting public judgments. Such were they who here fell on their faces. Moses was a Prince, Aaron a Priest.

These Observations are all of them worthy our due observation: but I have handled them elsewhere, as the places quoted in the margent, show.

§. 25. Of the sense and notes of the former part of Verse 46.

TO the fore-mentioned remedy of prayer, here is another added: whereby their prayer was made the more effectual. This is first prescribed in this text: and then performed in the next verse.

Moses he prescribes: and that on just grounds. For,

• 1. Moses had a more immediate inspiration, and more extraordinary revelations then Aaron, or any other at that time. With him (saith the Lord) will I speak mouth to mouth, even apparently, and not in dark speeches, &c.
• 2. Moses was the supreme head, and chief governor on earth at that time of that people. God sent him to be a Ruler. Aaron himself calls him, his Lord.

Moses prescribes to Aaron, because

• 1. Aaron was to be Moses his spokesman to the people. Aaron was to be to Moses instead of a mouth: and Moses was to be to Aaron instead of God.
• 2. Aaron was then made the High Priest: so as to use a censer, to take fire from off the altar, to put incense on the censer, to make an atonement, belonged to Aaron by virtue of his Priest hood.

The particulars here enjoined were holy rites ordained by God under the Law for pacifying his wrath.

The Censer was an instrument made of a lasting metal that would not easily melt, as of gold, or brass, fit to hold fire in it, with a steel or handle to hold it by. The use of it was to hold live, burning coals on it, that incense being cast thereon, by the heat of the fire it might send out a smoke of a sweet smell, which the Priest carrying from place to place, caused the sweet savor of incense to disperse it self, and to be smelt wheresoever he came. Some of these censers were of brass, for the ordinary Priests to carry incense up and down the Tabernacle, and Temple: with such as these the 250 men that conspired with Korah, and were destroyed with fire, offered incense. Others were of gold, as those which Solomon made for the Temple: especially that which was made for the High Priest to carry incense on it into the most holy place, whereof the Apostle to the Hebrews makes mention.

The fire of the altar here mentioned was of that fire which first fell from heaven (Lev. 9. 24.) and was commanded to be kept continually burning on the altar (Lev. 6. 13.) never to go out: with it they burnt all their offerings that were to be burnt: of it they took to carry incense up and down: all other fire was counted strange fire (Lev. 10. 1.) They who used other fire in holy rites, incensed the fire of God's wrath against them. (Lev. 10. 2.)

Concerning the altar, there were in the Tabernacle two altars. One for all manner of oblations. The other only for incense, (Exo. 30. 9.) That a large one: This a small one. That covered with brass: This with gold. That was set in the Tabernacle near to the outer court, where when the curtens were drawn, all the people might see it: this near to the most holy place, (Exo. 40. 5, 6.) and therefore said to be before the Lord, (Num. 16. 12.)

On the great brazen altar the holy fire sent from the Lord, burnt continually. When fire was to be laid on the golden altar for incense it was fetched from this. It is probable that at this time Aaron took fire from that altar where it burnt continually.

Incense was a sweet perfume made of four most odoriferous spices. The first is translated stacte, a gum that distils out of Myrrh, or Cinnamon. Some translate it pure Myrrh. The second, Onicha, a kind of spice very clear, which being scraped giveth an extraordinary sweet savor. Some term it clear Gumme. The third, Galbanum. This name is taken from the Hebrew. It is said to be a liquor hardened, that is drawn out of sweet Cane growing in Syria. The Greek and the Latin express it by such words as our English doth, derived from the Hebrew. The fourth, pure Frankincense. This among the four is the only common spice: the other are such as we read not of in any other place: so as it is no easy matter to tell what kind of spices they were. Sure it is that no perfume might be made like that incense which was made of them.

This is styled sweet incense, and that fitly, in a double respect.

• 1. Of the natural savor. It was exceeding sweet.
• 2. Of the legal effect, which was to cause a sweet savor in God's nostrils. The Priest therefore in the smoke and smell of it died not.

Here we see that the Incense was a proper peculiar perfume reserved only for holy uses. The fire also was holy, such as first came from the Lord, and was preserved for his services. The altar was likewise for sacred uses, and finally, the censer. All were ordained of God, and in that respect all of them warrantable. They were, as other legal types, external, but yet they had their Evangelical truths: whereof hereafter.

These things being thus prepared, Moses chargeth Aaron to go to the Congregation, namely that assembly of rebels that was gathered together against God's servants; whereof before. And that which Aaron doth, he must do with all speed, because the fire of God's jealousy was already kindled.

The end of all that which was given in charge, and the effect that would follow thereupon, is thus expressed, And make an atonement for them.

The copulative particle AND, whereby the distinct branches of Moses his charge are joined together, importeth the latter branch to be inferred as an end of the former: as if he had said, offer incense, that thereby an atonement may be made. So this particle is translated before, where it is said, Get you up, THAT I may consume them. Yea, it doth also imply a consequence, and an effect that would follow thereupon: as if he had said, Offer incense, and so thereby thou shalt make an atonement for them. The issue verifieth thus much. For Aaron having done what Moses gave him in charge, its said He made an atonement for them.

This phrase, Make an atonement, is the interpretation of one short Hebrew word, which (if our English would bear it) might thus be translated, atone.

The Hebrew word properly signifieth to cover. The cover which was laid upon the ark, is set out by a word derived from this; Metaphorically it is applied to sin, and to wrath incensed by sin, and signifieth to cover them: that is to pardon sin, and to pacify wrath. As where it said, He forgave iniquity: word for word, He covered iniquity. And where in relation to the wrath of a King, it is said, A wise man will cover it, that is, pacify it. It is also simply used, and signifieth to be propitious, favorable, or merciful: as where prayer is thus made to God, Be merciful to thy people Israel. It is frequently used, to expiate; that is to purge away, or take away any uncleanness, so as it may not be imputed: and to make it fit for holy uses, or to appear before God. Thus it is applied to things used under the Law, and to persons: as to the holy Sanctuary, to the Tabernacle of the congregation, to the Altar, to the Priests, and to all the People of the congregation. All the fore-mentioned acceptions of the word do add much to the clearing of this phrase in this place, make an atonement. Atonement (according to the English notation of the word) implieth two at one: namely two that were at odds or variance. Such atonement is as much as agreement, or reconciliation. This in regard of that odds which is betwixt God and man is done two ways. 1. By taking away sin, the cause of wrath. 2. By pacifying wrath, the effect of sin. Offerings for sin typified the former. Incense, the latter. Though these may thus be distinguished, yet can they not be severed. For without sin be taken away, wrath will not be pacified. And if wrath should be pacified, where's the benefit thereof, if sin be not taken away. Though therefore the one may be more expressly specified, yet the other also is there intended. Now because of the mention of incense here, by atonement here meant, the pacifying of God's wrath is most directly set out.

This Relative particle THEM ( for them) hath reference to the fore-named congregation: a congregation of rebels. Yet is order taken for pacifying God's wrath justly incensed against them.

The Sum of this text is a Prescript for pacifying God's wrath.

In this prescript we have

• 1. The Persons
  • Charging. Moses
  • Charged. Aaron.
• 2. The Charge it self: wherein is expressed.
  • 1. The Matter given in charge.
  • 2. The End thereof.

I. In the matter is distinctly set down

• 1. The Substance. To burn Incense.
• 2. The Circumstances. Which are two,
  • 1. The Instrument, whereon to lay the incense: a Censer.
  • 2. The Means, to burn the incense: which is
    • 1. Generally expressed. Fire
    • 2. Particularly limited. From off the altar.

II. The end is set down by way of charge, which consisteth of two branches.

In the former you may observe,

• 1. The Action to be done. Go
• 2. The Time when. Quickly
• 3. The Persons to whom. To the Congregation.

In the latter you may again observe,

• 1. The Duty to be done. Make an atonement.
• 2. The Persons for whom▪ For them: namely for the Congregation before mentioned.

Six especial points are here to be noted.

• I. Men must do what they do by virtue of their calling. It belonged to Moses as a Prince and a Prophet to give direction for staying the Plague: and to Aaron as High Priest it belonged to offer incense. Moses therefore did that which belonged to a Prince and Prophet. And he appointed Aaron to do that which belonged to an High Priest.
• II. Such means must be used to pacify God's wrath as by God's Word are warranted. Offring up Incense, which is the means here to be used, was expressly warranted by the Word of God, Lev. 16. 12, 13.
• III. Things warrantable in their substance must be performed with warrantable circumstances. For this end the foresaid Incense was to be offered on a Censer, and to be burnt with fire from off the altar, Lev. 16. 12.
• IIII. Duties of mercy must be performed to such as wrong us. This congregation murmured, and gathered themselves together against Moses and Aaron. Yet Moses bids Aaron go to them, to do a work of mercy for them in this their need.
• V. God's wrath is with all expedition to be pacified. For this end Aaron is charged to go quickly, that with all possible speed he might make an atonement.
• VI. There are means of reconciliation betwixt God and man after God's wrath is incensed. The atonement here enjoined giveth proof thereof: especially if we weigh the persons for whom it was to be made. For them, even them that had provoked the Lord at once to consume them.

These instructions arise from the letter of the history. There is an higher mystery contained therein, whereof afterwards.

§. 26. Ofrespect to ones calling.

I. MEn must do what they do by virtue of their calling. As God hath distributed to every man, as the Lord hath called everyone, so let him walk: and so ordain I in all Churches, saith an Apostle. More particularly he applieth this to feverall functions thus, Having gifts differing, according to the grace that is given to us, whether prophesy, let us prophesy according to the proportion of faith: Or Ministry, let us wait on our Ministry, &c.

This is the property of a just and righteous man, to walk in HIS integrity. HIS, that is, that which belongeth to him by virtue of his own proper place and function. In this sense it is said, The wisdom of the prudent is to understand HIS way. But Every fool will be meddling: namely in others men's affairs, with the things that belong not unto him.

As we desire to be accepted of God, to receive comfort to our souls by the things we do, and thereby to do good to others, let us be well informed in the duties that by virtue of our own proper function belong unto us, and therein be faithful and diligent. Much pains may be taken, and diligence used in other men's matters, and little thanks gotten for all that pains and diligence. Yea we may bring by such pains and diligence much trouble to ourselves, and yet no comfort in all that trouble. Wherefore S ^t . Peter exhorteth Christians from suffering as busy-bodies in other men's matters. And it is remarkable, that he reckoneth their sufferings among the sufferings of malefactors. Study therefore to do your own business. Let Magistrates, let Ministers, let Husbands, let Wives, let all of all sorts so do.

§. 27. Of using warrantable means to pacify God's wrath.

II. Such means must be used to pacify God's wrath as by God's Word are warranted. Of old before God's will was so fully revealed and recorded as now it is, Saints were wont to seek extraordinary direction of God. As Rebekah when she felt children struggling together within her: and Joshua when Israel fled before the men of Ai: and the other Tribes that fought against the Benjamites: and David when there was a famine in his land: and others on other like occasions. The ordinary course under the Law was, as this here prescribed by Moses in this particular case (for which there was before a more general Law) so burnt offerings: in which respect David gave this advice to Saul, If the Lord have stirred thee up against me, let him smell an offering. Noah therefore after that great evidence of God's wrath, the flood, offered burnt offerings: and it is said that The Lord smelled a sweet savor. So David, and that by the advice of a Prophet, to pacify the wrath of God manifested by a fierce Plague, offered burnt offerings.

As the incense was a type of the intercession of Christ, so burnt offerings, of the satisfactory, expiatory, and propitiatory sacrifice of Christ Jesus. Yea they were also visible demonstrations of man's guiltiness. For the beast, laid on the altar, there lay in his stead that brought it, and shown what he had deserved, namely not only to be consumed here in material fire, but also forever to be tormented in infernal fire: and the penitents bringing of his offering was a profession of his own guiltiness. This by the way concerning the end of those offerings which were used to pacify God's wrath.

As for the general point, that means used to pacify God, must be such as are warranted: in two especial respects it appears to be most equal.

• 1. In regard of God who is to be pacified.
• 2. In regard of man who is to pacify him.

God's will, till he himself reveal it, is secret: his counsel unsearchable. (For who hath known the mind of the Lord? or who hath been his counselor? ) None therefore can tell what may please, or appease him, till he make it known of himself.

As for men, They are vain in their imaginations, and their foolish heart is darkened. How then can they of themselves invent or conceive what may be well-pleasing to the most wise God? Take a view of all human inventions, whether of heathens, or others, and you shall find them all to be very toys, much unbeseeming God's excellent Majesty: yea such as give no satisfaction to wise men, that duly observe them: no nor to the inventers themselves: and therefore they are still thinking of adding, altering, and taking away. By man's inventions God's wrath is more incensed then appeased. In vain (saith the Lord) do they worship me, teaching for doctrines the commandments of men.

§. 28. Of sacrificing human blood to pacify God.

WHo can sufficiently wonder at the vain and foolish wit of men, in inventing such means and courses to pacify God's wrath, as are so far from being agreeable to his will, and warrantable by his word, as they are clean contrary thereunto, and in that respect must needs incense his wrath more and more. The Heathen of old were wont to sacrifice children, virgins, men, and such like kinds of human blood: which the Jews, giving themselves over to all Heathenish idolatry, learned of them. For where the Heathen gave their children to Molech, the Idol of the Ammonites, which is supposed to be Saturn, the Jews also did so: not withstanding that the Lord had expressly forbid them so to do: and made a capital law against all that should so do. As for the Heathen, they had their Oracles at which they used to ask counsel, and take advice in all their weighty exploits, and in all their difficulties and distresses: as the people of God were wont to ask counsel of the Lord. The Heathen supposed that God gave counsel at those Oracles: but it was the Devil himself who most egregiously seduced them. For the Holy Ghost calleth false gods Devils. Now the Devil hath been a murderer from the beginning: and ever thirsted after man's blood. No marvel then, that the counsel and advice of these oracles was, that for appeasing wrath, or removing calamities man's blood should be sacrificed. As of old when the Grecians were to depart, after they had burnt Troy, but were hindered by cross and boisterous winds, their Priest told them that their Kings daughter must be sacrificed, which thereupon the foolish King suffered to be done. Polyxena also the daughter of Priamus and Hecuba is said to be sacrificed to appease the Ghost of Achilles. Theudatus or Theodatus King of the Bactrians is recorded to be sacrificed by Arsace King of Persia to Apollo, after he had overcome him in battle. Pygmalion is said usually to sacrifice men to the gods. The Bistans a people of Thrace, made a law to sacrifice strangers to their gods. Taurica Chersonesus a country in the North part of Europe, now by some called Tartarica the less, had inhabitants that also were wont to sacrifice strangers to Diana. The men of Abdera a city of Thrace had a custom every first day of the year to stone a man to death, and to sacrifice him to the gods, for a prosperous success of that year. The Seythians are reported to sacrifice every hundredth man of the captives that they took. It is recorded that a Plague was raised in Syracuse for incest committed by a father with his daughter, and that counsel being asked of the Oracle, answer was made, that both Father and Daughter must be sacrificed to the God's. ⁱ Many more like instances to like purpose may be given; but these are sufficient to discover the blindness, and sottishness of the Heathen in seeking to pacify God with such things as could not but much incense him.

§. 29. Of Popish toys to pacify God.

PApists also go two far in using unwarrantable means (such as cannot but kindle and inflame the fire of God's wrath) to pacify the same: as men's and women's whipping of themselves, wearing shirts of hair, going barefoot so many miles, creeping up and down to this and that place on their bare knees, going long journeys on pilgrimage, to relics and images of Saints, to the holy land, and if they be not inhabitants of Rome, even thither also to visit it: giving up their lands, if they have any: yea and leaving their callings to enter into, and abide in some religious house, as Monastry, Fryery, Nunnery, Hermitage, or the like: going up and down to beg: living on alms: offering such and such sums of money at such and such religious places: forbearing such and such meats: mumbling over so and so many times the Creed, Pater noster, and Ave-Maria: and to do what else their Ghostly Father shall enjoin them by way of penance: though it be to murder Kings or other persons. Yea further (wherein they go in inhumane cruelty beyond the Heathen) in persecuting with fire and sword such as refuse to be subject to their Devilish devices. The Council of Trent saith of some of these and other like works of penitency (as it calls them) that never any safer way to avert the vengeance of God was found out in the Church. And her great Champion though he confess that they are not commanded of God (only he thus minceth the matter, after a certain manner in particular, not commanded) yet he boldly avoucheth that they are acceptable to God, and holy, and profitable: yea and satisfactory. What? God's vengeance to be turned away by human inventions? Human inventions to satisfy Divine justice? Nor the excellency of the Divine Majesty will admit, nor the vanity of human apprehensions can invent any such satisfactions, any such means as to avert such wrath. The least that can be said of the best of the fore-said means of satisfaction, is that of the Prophet, who hath required them? They may have a show of wisdom in will-worship and humility, and neglecting of the body, not in any honor. For they are vile and abominable in God's sight.

§. 30. Of performing things warrantable with due circumstances.

III. THings warrantable in their substance must be performed with warrantable circumstances. The many circumstances which God prescribed for doing the things which he enjoined, give proof hereof. For why should the Divine wisdom be so careful in prescribing circumstances, if man might be careless in observing them. Where the Lord enjoineth the celebration of the Passover, he thus expresseth it, In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof shall ye keep it. If men failed in circumstances, they were punished as if they had neglected the circumstance. Instance Nadab and Abihu, that offered incense with strange fire: and David and the Priests in his time that carried the Ark in a cart which should have been carried on men's shoulders. Wherefore David being better instructed by the visible evidence of God's displeasure on Uzzah, saith afterwards, The Lord made a breach upon us, for that we sought him not after the due order, &c.

God having prescribed circumstances as well as substances, to neglect the one or the other is to cross his sacred will. Yea to do things otherwise then he hath appointed, when he hath appointed the rites and manner of doing anything, is to make ourselves wiser then God.

In this respect we have just cause to separate from the Remish Church, though it be granted, that for substance they hold many of Christ's ordinances. They have the Word read, and prayers in their Churches, but in an unknown tongue, which takes away the benefit thereof. They acknowledge Christ their Mediator, High Priest, Head, and Prophet: but in that they join Saints in heaven as Mediators, men on earth as true, proper, sacrificing Priests, their Pope a Spiritual head over the whole Church, and give him power to coin new articles of faith, they over-throw the forenamed Orthodoxall substances by these heretical circumstances. So the substance of Baptism which they retain, they impeach by their additions of cream, spittle, and other like foolish inventions, and by their false positions about the absolute necessity, and operative efficacy of the external work. The like might be exemplified in other ordinances. What warrant have they for creeping to images, prostrating their bodies before them, offering to them, going on pilgrimages, wearing hair-shirts, going barefoot, whipping themselves: mewing themselves up in cloisters, caves, Hermitages, with an infinite number of their own inventions. Is God pacified with these? Can such things appease his wrath? What then can be expected for the performance of their ordinances, but this doom of the high Indge, In vain they do worship me, teaching for doctrines the commandments of men. And this, who hath required this of your hand?

I would to God there were no occasion among us given to fear the like doom. True it is that we have by the Divine providence more and better light then Papists have, whereby the vanity of their unwarrantable additions to God's ordinances are discovered and abandoned, yet many offer up their incense without fetching fire from the Lord's altar. For some that draw nigh unto God with their mouth, and honor him with their lips, have their heart far from him. Sincerity of heart is the fire of the Lord, with which the incense of prayer must be offered up. Others in performing duties of piety so rest in that which they do, as they look not at all to Christ, who is the Lord's altar from whence alone such fire as is acceptable unto God, can be taken. Others so set their minds on man's laws, and the penalty thereof, as God, his will, his honor, conscience to him is not at all respected. In these and other like cases do men offer their incense with strange fire.

It behooveth us therefore diligently to search the Scriptures, thereby to understand what the will of the Lord is: and to prove what is good and acceptable unto him. Therein we may have sufficient warrant for matter and manner, for substance and circumstance. To the Law and to the testimony: if they speak not according to this word it is because there is no light in them, But what is done according to the warrant and prescript of it, may comfortably and confidently be done; and that in assured expectation of God's gracious acceptation, and bounteous remuneration.

On this ground we may expect a blessing on the duties that we now perform. For our extraordinary humbling of ourselves with fasting and prayer is as warrantable for pacifying God's anger, as incense under the Law. Let us from the Lord's altar, his Son Jesus Christ, thorough faith in him take the fire of zeal, sincerity, and integrity, and therewith offer our incense; of the efficacy hereof we shall have occasion afterwards to speak.

§. 31. Of showing mercy to such as wrong us.

IIII. DVties of mercy must be performed to such as wrong us. This did he, who took all occasions to do so himself, give us in express charge, Love your enemies, do good to them that hate you. The Law exemplifieth this general in these particulars. If thou meet thine enemies ox or his asse going astray, thou shalt surely bring it back to him again. If thou see the asse of him that hatcth thee lying under his burden, thou shalt surely help him. If mercy must be shown to the beasts of our enemies, how much more to their persons? In this respect the Wiseman thus further adviseth, If thine enemy be hungry give him bread: and if he be thirsty give him water to drink. In like manner, if they have pulled any judgment upon their own pates, our endeavor must be to help them, to heal them.

1. Thus shall we show ourselves to be children of our Father which is in heaven. For he maketh his Son to shine on the evil and on the good, Mat. 5. 45.

2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies, even Jesus Christ our Savior, Phil. 2. 5.

3. Thus shall we give evidence of the holy Spirits abode in us. For the fruit of the Spirit is in all goodness, Eph. 5. 9.

4. Thus shall we Overcome evil with good: which is a Divine property: thus shall we mollify their hardness, and bow their incensed mind to mildness & kindness, Rom. 12. 21.

5. And whereas corrupt nature is too too much addicted to revenge, by these means shall we leave our implacable enemies to God's revenge, which the Wiseman thus expresseth, Thou shalt heap coals of fire upon his head, Pro. 25. 22

So far therefore we ought to be from with-holding our hands from doing mercy, because he, to whom mercy is to be shown, hath wronged us, as so much the rather to take that opportunity of doing good, that it may appear we do good for goodness sake, without respect of persons, without any partiality. Woe were it to children of men if God did not do good to his enemies. If we could overcome ourselves, we also should so do. They who are borne again, whose corrupt nature is altered, will so do.

§. 32. Of speedy pacifying God's wrath.

V. GOds wrath is with all expedition to be pacified. So soon as Moses observed the wrath of the Lord to be kindled, while he was in the mount, before he came down to inquire after the cause thereof, he offered the sweet incense of humble & fervent prayer, to pacify the same. When Jonah began to enter into Nineveh, and to threaten God's vengeance, both King and people by fasting, prayer, and repentance prevented the judgment. They did not stay till the forty days respited were expired. The direction of an Heathen Monarch (but guided by the Spirit of God) is in this case very remarkable: it was this, Buy speedily Bullocks, Rammes, &c. Whatsoever Ezra shall require, let it be done speedily. For why should there be wrath against the realm? Job was so speedy, as upon suspicion that his children in their feasting together might have some way or other provoked God's wrath, offered burnt offerings for an atonement: Thus did Job every day.

God's wrath is as a fire. ( to fire in Scripture it is oft resembled) Now a fire, the longer it is suffered to burn, the stronger and more violent it waxeth. When therefore a fire is kindled, will not wise men make all the speed that possibly they can to quench it? The Prophets do thus set out the fierceness of this fire: A fire is kindled in the Lord's anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains, &c. Who can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him. In regard of the violence of God's wrath it is also resembled to A flood of mighty waters over-flowing. If waters once overflow and make a breach, all speed must be used to make up that breach, or otherwise it will soon become irrecoverable.

Hence have we a demonstration of the folly of men, who having incensed the Lord's wrath, continue to add sin to sin, and to lie securely therein, nor repenting, nor humbling themselves with prayer and fasting, nor thinking any way to pacify the Lord's fiery indignation, till the fury thereof flame round about them, and that so fiercely, as there is little hope of quenching it. This is the cause of those desolations and utter destructions that have been heretofore, or still are made in the world. For,

• 1. The Lord delighteth in mercy: Were men careful to walk in any measure worthy of his mercies, his godnesse would be as an ever-springing, and over-flowing fountain sending out sweet streams to refresh us from time to time with all needful blessings.
• 2. Judgment is his strange work: therefore he useth to threaten it, before he execute it. If therefore threatening of vengeance did kindly work on men, and make them humble themselves before the Lord, and turn from their sins, he would not execute what he threateneth. Instance the case of Nineveh, and of Hezekiah.
• 3. God is slow to anger. Though he be provoked to begin to execute vengeance, yet is he not hasty in pouring out all the vials of his wrath. He first begins with one. He first striketh but softely. If then men humble themselves, and confess their sins with penitent hearts, he will say to his Angel whom he hath sent to destroy, It is enough: stay now thine hand.

The cause therefore of God's severity in executing vengeance, rests in man's obstinacy. For With the froward God will show himself froward. Man persists obstinately in sin: and God persists resolutely in punishing sin. I have heard of a General, that was wont to carry with him in his Camp three sorts of flaggs, a white, red, and black one. And when he first came against a City, he displayed his white flag, to show, that if without resistance they would yield, they should upon acknowledging fealty to him, enjoy their lives, livings, and liberty. If they refused this offer, he then displayed a red flag, to intimate, that he intended a bloody battle against them. If notwithstanding this menacing of blood they obstinately stood out against him, he lastly displayed a black flag, giving them to wit thereby that now nothing was to be expected but utter ruin and desolation. That practice was somewhat answerable to a Law that God made for his people, that when they went to fight against a City, they should first proclaim peace: whereof if they would not accept, they should destroy them all. To apply this; The preaching of the Gospel is God's white flag. The seasonable and just threatenings of his Ministers, his red flag. Execution of judgment by Plague, famine, sword, or any other like kinds, his black flag. How foolish, how sottish, how rebellious against God, how injurious to their own souls are they that not only despise the offer of mercy in the Gospel, but also carry themselves contumeliously against the threatenings of God's Ministers grounded on his Word, and justly deduced from it. Even this is our case: so have we dealt with God: and thereby provoked him to hang out this black and deadly flag of Pestilence, whereby so many hundreds are week after week destroyed among us. This by speedy humiliation and conversion might have been prevented.

If in any case speed and haste be needful, surely it is most needful, yea and necessary in appeasing the wrath of God. No fire, no flood like to it. For the point therefore in hand, what course soever ye take, (having good warrant for it) That you do, do quickly. Whether the judgment be public or private, on ourselves or others, let us make no delay. Take this opportunity now at length offered for public humiliation by prayer and fasting: and what you outwardly make show of before men, do inwardly and effectually before God the searcher of hearts. Put off no longer time. Wherefore as the Holy Ghost saith, To day if ye will hear his voice harden not your heart. There is just cause to speak to you in such a manner, as in another case Paul did to those that were in the ship with him, Ye should have harkened to God's Ministers, and not have loosed from your loosed from your covenant with God, and have gained this loss and harm which by fierceness of the plague hath befallen us. You should (as hath been noted of Job) upon suspicion have used means to prevent this Plague: or at least, when one or two in a week died of the Plague in the suburbs of the City, you should have used all the means that God's Word warranted, then and there to have stayed it. Have ye not heard of the counsel that Elijah gave to Ahab. When there arose a little cloud out of the sea like a man's hand, he said, prepare thy chariots, and get thee down, that the rain stop thee not. So upon the sight of the smallest sign, and first beginning of this Plague, we should have used all warrantable means to have prevented, if it had been possible, these showers of God's vengeance which have day after day fallen upon us. But seeing those opportunities have been too carelessly passed over, let us now be made more wise. Quickly speedily, as quickly & speedily as possibly we can, seek yet to quench this fire, to make an atonement for ourselves and others yet living. O consider how many have died, who if they had this time for repentance, which ye have, would fast and pray, and turn from sin, and do what might be done to obtain pardon. And will ye spend this precious time in eating, drinking, and sporting, which is afforded to get grace, and attain to glory? Think with thyself how many souls are now in hell without hope of pardon and mercy. If the love of God hold thee not in, at least let the fear of judgment and terror of hell restrain thee, and affright thee.

§. 33. Of atonement with God after his wrath hath been kindled.

VI. THere are means of reconciliation betwixt God and man, after God's wrath is incensed. As the charge which in this text Moses gives to Aaron, Make an attonemēt: so the event which followed thereupon ( He made an atonement for the people) proves as much. So doth this answer which God gave to Moses his intercession for the people, I have pardoned according to thy word. Memorable in this case is that means which at first God afforded to man by the Seed of the woman, after he had revolted, & so provoked the Lord's wrath. All the propitiatory sacrifices that from Abel's time to Christ's have been offered up by Saints, give demonstration hereof: especially if the end of them, and the events following upon the offering of them be duly weighed. The end of them is thus expressed in the Law, It shall be accepted for him to make an atonement for him. The events are thus set out, The Lord had respect to Abel, and to his offering. The Lord smelled a sweet savor. The glory of the Lord appeared to all the people. The Lord heard him. The Lord was entreated for the land. Fire came down from heaven, and consumed the burnt offering and sacrifices; and the glory of the Lord filled the house. The many invitations propounded in Scripture to sinners to come unto God, imply grounds of reconciliation betwixt God and man. Such are these, Come now, and let us reason together, saith the Lord. Come eat of my bread, &c. Come, buy wine and milk without money, &c. Come unto me all ye that labor, &c. O taste and see that the Lord is good. To these for further confirmation, may be added the many promises of receiving, and accepting such as come, which use to be annexed to the forementioned invitations. Yea and the embassage which God hath given to his Ministers, who as though God did beseech you by us, pray you in Christ's stead, be reconciled to God. But most evidently and plentifully is the point proved by the truth of all the legal types, Christ Jesus, Whom God hath set forth to be a propitiation: by whom we have received the atonement. That word propitiation hath relation to the propitiatory under the Law, translated by our English a mercy-seat: which was an especial type of Christ, in whom all the mercy of God is manifested to man. Where Ezekiel maketh mention of a greater and less settle, The LXX translate it, a propitiatory: and S ^t . Hieron applieth the greater propitiatory to Christ's Divine nature: and the less to his human nature. Thus as God-man is Christ the means of atonement betwixt God and man.

No reason hereof can be found out in man. For man having once rebelled against his Creator, persisted in his rebellion: and neither offered to God, nor sought of God any atonement. When we were enemies we were reconciled. The whole cause therefore resteth in God: even in his free grace, and undeserved love. For there is a peculiar love which God beareth to man: which the Apostle compriseth under one compound word, which signifieth, love of man: and thus setteth down the true reason of the fore-mentioned atonement, After that the kindness, and love toward man of God our Savior appeared, not by works of righteousness which we have done, but according to his mercy he saved us.

§. 34. Of God's peculiar love to man.

1. THis peculiar love of God to man is the rather to be observed by man, because it is such a love as is proper to him, and on him only conferred. The like hath not been extended to any other creature whatsoever. I need not bring the senseless creatures, either above in the visible heavens, or below on earth, no nor any of the living, and sensible, but unreasonable creatures, into comparison. None can be so senseless, or unreasonable, as to imagine that God's goodness extended to them, can be compared to his kindness shown to man. There remain therefore the Angels only in this blessed contention, about more love, to be poised with man. The Angels may be distinguished into two ranks, good and evil. The evil angels, though they stood in as much need of such mercy to be shown to them as was extended to man, because they implunged themselves into as deep a gulf of misery, yet was not God pleased to take such pity of them. He hath reserved them in everlasting chains under darkness, unto the judgment of the great day. The good Angels fell not into such misery: nor stood in need of such mercy. They were indeed by Christ established in happiness, but not redeemed from misery. The favor which they primarily had with God is everlastingly confirmed: new favor is not purchased for them. They never were at odds with God: no need therefore of atonement, of reconciliation. This is the transcendent, proper, and peculiar evidence of God's love to man. He therefore that took not on him the nature of Angels, took on him the seed of Abraham.

§. 35. Of their desperate condition who reject reconciliation.

2. WHat now may be thought of such children of men, as, notwithstanding the means of reconciliation and atonement, which God hath ordained and revealed for man's good, still stand at odds with God, and maintain enmity against him? Their case may well be accounted desperate. While they who are sick admit Physicians, and remedies, there is much hope of recovery. But if like mad men they admit no means for their good, they must needs be irrecoverable, having none to cure them: not so much for the nature of the disease, as for want of means to cure them. In this case they may be supposed to be worse then Devils. Had a Redeemer been given to Devils, and an atonement by him made betwixt God and them, we cannot but think that they would most readily and willingly have embraced reconciliation. Yet how many children of men have there been in all ages, in all places, against whom the Lord may justly take up this complaint, How oft would I have gathered you together even as the hen gathereth her chickens under her wings, and ye would not! And this, I have spread out my hands all the day to a rebellious people, which walketh in a way that was not good, after their own thoughts: A people that provoketh me to anger continually to my face. Too too many such there are among us, who most ungratefully and contumeliously reject all the means which God in his goodness and wisdom hath afforded to allure and draw men to himself. For means of reconciliation, and salvation, what nation hath more plentifully enjoyed them, then England, and what part of England more then London? But let the impiety and iniquity, profaneness and licentiousness, drunkenness, and all manner of uncleanness, swearing and lying, debate and deceit, extortion and oppression, and other like offenses against God and man, committed in this bright light of the Gospel, give evidence, whether reconciliation offered on God's part be answerably accepted on man's part. Can we now wonder at God's judgments among us, and heavy hand upon us? Have we not rather cause to admire his long suffering and lenity, in that he hath so long held his hand from striking: and in that he now strikes, he doth it so gently. For howsoever this stroke of the Plague considered in it self be heavy: yet compared to our deserts, it is but light. It is of the Lord's mercies that we are not consumed, because his compassions fail not.

§. 36. Of the penitents comfort in reconciliation.

3. POore penitent sinners, whose hearts are broken with sight and sense of their sins, may hence, and will hence receive much comfort, that there is means of atonement and reconciliation betwixt God and them. For God useth to absolve such as he observes to judge themselves. This must needs be very cordial to them. For true penitents that are pierced with sense of their sins, know that while there remains enmity betwixt God and them, they are in no better estate then the Devils. They find by the heavy burden of sin oppressing their souls, and by their deep apprehension of God's wrath thereupon, that God's favor is more sweet then life it self, and infinitely to be preferred before all contents and delights that this world can afford. To these How beautiful are the feet of him that bringeth good tidings, that publisheth peace, &c. Take notice therefore, O ye poor in spirit, take notice of this sovereign ground of comfort, There is means of reconciliation betwixt you and your God. An atonement is made. Comfort your souls herewith. It is sufficient, and instead of all righteousness, to have him alone, against whom alone I have sinned, propitious and gracious in pardoning sin.

4. Means of reconciliation being on God's part afforded and offered, it remaineth as a bounden duty for us, with the uttermost of our power to seek after it. Yea it giveth good encouragement to do our best for partaking of the benefit thereof.

• 1. For our duty, shall a matter of so great consequence, so excellent, so needful, so useful a thing as reconciliation with God be published and proclaimed to us wretched rebels against God, and should not we inquire after it? They add much to the heap of their other sins that neglect this duty. How shall we escape if we neglect so great salvation?
• 2. For encouragement, what greater then this, that there is such a thing, that upon due and diligent seeking, may and shall be had. If God were implacable, irreconciliable, and would accept of no atonement, then had we cause to be discouraged from seeking it, but God is so far from being irreconciliable, that he is most easy to be entreated. Yea by his Ministers he prayeth us to be reconciled to him. Who is a God like to thee, that pardoneth iniquity, &c.

§. 37. Of the resemblance betwixt prayer and incense.

HAving handled the means of atonement here prescribed by Moses according to the letter of the history, we will further endeavor to open the mystery contained under it.

The principal means was offering incense. This may be considered as a service to be done by man: or as a Legal type of an Evangelical truth.

As a service, or duty to be performed on man's part, it set out prayer.

As a type it prefigured Christ's Intercession.

That it set out prayer, is evident by the Psalmists application of the one to the other, where he saith, Let my prayer be set before thee as incense. This also is meant by the Lord, where he saith, In every place incense shall be offered to my name.

The resemblance of prayer to incense, is in many respects very apt. For,

• 1. The spice of which the incense was made, was to be beaten very small. So the heart out of which prayer cometh, must be a broken and contrite heart.
• 2. Fire must be put to the incense, and therewith the incense burned. So faith and servour must be added to prayer, whereby it is made to ascend to God.
• 3. Incense must be burnt on the altar, or on a censer, as Moses here commanded Aaron. So must our prayers be offered on the altar Jesus Christ: who is also as a censer.
• 4. Incense being fired ascended up like a cloud. So do faithful and fervent prayers ascend to heaven where God is.
• 5. Incense caused a sweet perfume and savor. So is prayer pleasing and acceptable unto God.
• 6. Incense was a means to pacify God's wrath, as here in the text. So prayer. By Moses his prayer was God's anger appeased.
• 7. Incense was to be offered up by Priests only. So are all Saints made spiritual Priests, and thereby fitted to offer up the spiritual incense of prayer.

§. 38. Of incense typifying Christ.

THat Incense was a type of Christ; may be collected by the Apostles specifying the golden censer, which was only for incense, among other Legal types of Christ. The golden censer was a type by reason of the incense, for which it was made: much more therefore must the incense it self be a type. If it be demanded how the one and the other too could be a type of Christ; I answer, In regard of several matters appertaining to Christ. Some types set out one of Christ's natures, others another: Some his person, others his offices: again, others, special benefits that the Church reaped by Christ. In a word, the sundry and several types under the Law, set out sundry and several excellencies that were in Christ, and sundry and several benefits that issue from him.

That the fitness of the types here mentioned may be the better discerned, I will parallel, and set out the incense, censer, fire, and altar in such manner as with good probability may be applied to Christ.

1. The Incense was made of the best spices in the world. The like perfume might not be made.	1. Christ was the chiefest of ten thousand. Fairer then the children of men. None like to him.
2. Incense was to be beaten very small.	2. Christ was bruised for our iniquities.
3. Incense was burnt with hot coals of fire.	3. Christ's death was a tormenting death: He was a brand plucked out of the fire.
4. Incense was put upon a Censer. The Censer was of gold. So was the altar upon which it was burnt.	4. Christ thorough the eternal Spirit offered himself: then which nothing more precious, more durable. A golden censer and altar is expressly applied to Christ, Rev. 8. 3.
5. The Incense was brought before the Lord into the most holy place.	5. Christ is in heaven before his Father, even at his right hand.
6. The smoke of the Incense like a cloud covered the mercyseate.	6. Christ's intercession so covereth the throne of grace in heaven, as our sins are not seen.
7. The sent of the Incense was very sweet. Therefore it is called sweet incense.	7. Christ's intercession is very pleasing to God. God's soul delighteth in him. He is his beloved Son in whom he is well pleased.
8. Incense was carried with blood into the most holy place.	8. Christ with his own blood entered into the holy place. Satisfaction and intercession go together.
9. Offering incense was a means of atonement betwixt God & mā	9. Christ is the propitiation for our sins. By him we are reconciled to God: and have received the atonement.
10. Incense was to be offered up only by a Priest.	10. Christ was a true Priest: So fit to make intercession. No Angel, no Saint can do it.

The type being thus applied to the truth in the particular circumstances thereof, we will insist especially upon the main substance here intended, which is the true means whereby God is appeased, here typified by Aaron's offering incense: namely Jesus Christ the beloved Son of God, his making of intercession for sinners.

§. 39. Of the virtue of Christ's intercession to appease God.

CHrist by his intercession is the only true means of appeasing God. All Legal rites instituted to this purpose were types hereof. For the whole Law was a shadow of things to come: but the body is of Christ. He is that seed of the woman that should bruise the serpents head, and so slay hatred. He is that Seed of Abraham, in whom all nations should be blessed, by reason of this atonement. He the propitiatory sacrifice, he the cleansing water, he the incense, he the Brasen Serpent, by which such as are stung by sin and Satan are cured. To omit other types, He is our peace: He is the propitiation for our sins: He is the Mediator betwixt God and man: God hath reconciled us to himself by Jesus Christ: whom God hath set forth to be a propitiation. Therefore when he had by himself purged our sins, he sat down on the right hand of the Majesty on high: where he ever liveth to make intercession for us. On which ground the Apostle maketh this holy challenge, Who is he that condemneth? It is Christ that died: yea rather that is risen again, and is even at the right hand of God: who also maketh intercession for us. Thus we see how plentiful and evident the holy Scripture is in this principle of our Christian Faith.

Christ being true God, his Fathers beloved Son in whom he is well pleased: and having by his own blood obtained eternal redemption, he hath a power and right to quench the fire of God's wrath, and to make peace betwixt God and man. The dignity of his person, and the all-sufficiency of his sacrifice have made way thereto. The like cannot justly be said of any other means whatsoever, in heaven, or in earth. Wherefore There is one (one only) Mediator betwixt God and man, the man Christ Jesus.

§. 39. Of the vanity of mere creatures intercession.

SVrely they do more incense then appease God, who to the heap of their other sins add this high pitch of presumption, Intercession of men or Angels. Can man's invented incense, offered up with strange fire, pacify God's wrath? For, intercession of men and Angels is a mere human invention: never could any Papist give any good proof for it out of God's Word: nor ever hereafter can any do it. That which is not in God's Word cannot be drawn out of it. This is such strange fire, as will devour them that use it: even as The fire that went out from the Lord devoured Nadab and Abihu: and as that which consumed the two hundred and fifty men that (being of the conspiracy of Korah) offered incense: incense that much incensed the fire of God's wrath. To reason the case a little with our adversaries; Why do they not content themselves with that pure, and sweet incense that Christ our great Priest offereth up? Is it not sufficient? Need anything, can anything be added to the dignity and efficacy of that which Christ doth? Can man or Angel do anything more then God-man? Are anymore beloved of the Father then he?

But they pretend humility forsooth. Sinful men are unworthy to go to so worthy a Mediator as the Son of God. Therefore they have the Spirits of just men made perfect in heaven, and the holy Angels to be their Mediators.

Answ. 1. Pretence of humility without warrant of God's Word is high presumption. He fitly styled this kind of humility, that styled it, a show, or a mask of humility, counterfeit humility: And he more finely, that by a new coined word, compounded part of Greek, and part of Latin, called it Thelo-humilitatem, will-humility, voluntary, or affected humility: which is plain and palpable arrogancy.

2. Though Angels and Saints in heaven be more perfect then men on earth, yet are they not worthy of such an office, as to be Mediators & Intercessors to God for others. Or this office of Intercession is too much vilified, or celestial creatures too much dignified and deified by accounting them Intercessors in relation to God.

3. Christ himself is deprived of one of his prime functions, and honors, by ascribing it to others: or at least he hath co-partners, and assistants joined with him. Which to do is intolerable presumption.

4. The love of Christ to man is thereby exceedingly impeached. For he was made like to his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, &c. This end of his taking our nature on him, is frustrated, if we need other Mediators to him. To what end is he made man, if there need other Mediators to present us to him? Wherein appears he to be so merciful, if of ourselves we may not have access to him, who was made as ourselves, a Son of man?

The excellency, necessity, sufficiency, and commodity of Christ's intercession being by the Gospel evidently revealed unto us, it becometh us to take such notice thereof, and to be so instructed therein, as we may in all our needs wisely use it, and confidently trust to it.

They wisely use it, that on all occasions, when they approach to God, have the eye of their soul fixed on Christ abiding in heaven at God's right hand, and making intercession, & thorough his mediation and intercession present their persons, their prayers, and all their holy services to God the Father. Especially when God's wrath is provoked, and any signs thereof begin to manifest themselves, then to humble their souls at the throne of grace: then thorough the intercession of Christ to crave mercy and pardon. That form wherewith the Church useth to conclude her prayers (thorough Jesus Christ our Lord) is a worthy form, and pertinent to the point in hand. In using the words, our heart ought to be lift up unto Christ, and set on him sitting on God's right hand. Yea, though such words be not always expressed, yet every petition made to God, every thanks offered to him, everything wherein we have to do with God, must in mind and heart be intended thorough the mediation and intercession of Christ. We read of incense offered with the prayers of Saints, the smoke whereof ascended before God. This incense is the intercession of Christ.

They trust to his intercession, who use no others but his, and in the use of his, rest confidently that they shall be accepted. Thus may we, thus must we do. We may do it, because whatsoever is in us to discourage us, or any way to make us doubt of acceptance, is so abundantly supplied in Christ, as all matter of doubt and fear is thereby taken away. We must do it for the honor of Christ, for the comfort of our own souls. Christ is much honored by the steadfast faith of his Saints, Thereby the dignity of his person, the merit of his sacrifice, the favor of his Father, the efficacy of his intercession, and other his Divine excellencies are acknowledged. The soul of him that in faith expecteth thorough Christ acceptation, cannot but be much comforted. This was it that much encouraged, and comforted Stephen, even then when his malicious enemies gnashed on him with their teeth, that he saw Jesus standing on the right hand of God. That of Stephen was extraordinary. For the heavens were actually, really opened, and Christ in that body, wherein he was seen on earth, and wherewith he ascended into heaven, appeared unto him, being in the highest heaven. Stephens sight was also extraordinarily quickened, and enabled distinctly to perceive and discern a visible object so far off. Such an extraordinary bodily sight of Christ is not to be expected of us. Yet as truly, and to as great comfort of soul may we with the spiritual eye of the soul, the eye of faith, see Christ sitting in heaven for us: as it is said of Moses, By faith he endured, as seeing him who is invisible. Thus to eye Christ with his incense, his intercession before God, in dangers and distresses, in fears and perplexities, while we live, when we are giving up the ghost, cannot but bring unspeakable comfort to the soul.

§. 40. Of the scope of the last clause of the 46 Verse.

A Reason of the fore-mentioned direction given to Aaron, is here rendered, as is evident by this causal particle FOR. The reason is taken from the manifestation of God's wrath: and confirmed by an effect or evidence thereof, a plague.

The reason may thus be framed.

• When God's wrath is gone out, atonement must be made.
• But now God's wrath is gone out.
• Therefore now an atonement must be made.

That God's wrath was gone out, he proves by the effect thereof: which may be thus framed.

• When a plague is begun, God's wrath is gone out.
• But now a plague is begun. Therefore, &c.

Here are two points to be considered.

• 1. The Substance of the reason.
• 2. The Inference of the reason.

The Substance setteth out

• 1. The cause. Wrath.
• 2. The effect. Plague.

The Inference noteth out a duty to be thereupon performed, which is to appease God's wrath.

First of the Cause, wrath, amplified by the Author whence it came; From the Lord.

§. 41. Of the sense of these words, Wrath is gone out from the Lord.

THe original word translated wrath, signifieth a fervor, fierceness, or vehemency of anger. The some that ariseth from the raging and beating of the sea, is set out by this word. It hath affinity with a word that signifieth to cut down: and importeth such vehemency of wrath as moves him that is angry to cut off, or destroy the other. Whereas the Hebrews have sundry words to express distinct degrees of anger: this is used to express the uttermost. Moses to set out the fierceness of God's wrath, useth three several words, the latter implying more then the former, thus, The Lord rooted them out of their land in ANGER, and in WRATH, and in great INDIGNATION. The last of these three is the word used in this text, and noteth an higher degree then the two former.

By this phrase, is gone out, a manifestation thereof by an outward evidence is signified. It is opposed to keeping in, or hiding close and secret. What things men would not have seen or known, they keep in. What they would have seen and known, they suffer to go out. In this respect wrath is here said to go out. It imports, that God was so provoked as he could not keep in his wrath.

From the Lord, or word for word, From the face of the Lord. When a man is angry, passion will soon manifest it self in his face, by bringing blood into it, and making it hot, by bending his brows, by a fierce cast of the eyes, and other like signs. In which respect wrath is said to come from the face of a man, that is, in and by the face to show it self. Thus by a Metaphor, and by resemblance to man, when the Lord doth by any visible signs manifest his wrath, it is said to come from his face; that is, as our English according to the usual acception of the Hebrew phrase, hath translated it, From the Lord.

The great, ineffable, and most proper name of God, Jehovah, is here expressed. When matters of favor are applied to this name Jehovah, they are much amplified thereby. They are the favors of Jehovah. But when wrath is attributed to him, it is much aggravated. The wrath of Jehovah, must needs be a wrath that makes all to tremble.

§. 42. Of anger attributed to God.

Quest. IS anger in God?

Answ. Not properly, as in a man, a passion distinct from the Essence. For God is a most simple and pure Essence. He is all Essence. There is nothing in him different from his Essence. The things that are attributed unto him, are spoken of him only by way of resemblance, for teaching sake: to make us somewhat more distinctly conceive God's dealing with us. Anger in man is a passion whereby upon apprehension of some evil done, he is stirred up to punish him that hath done it. The evil that stirreth up anger is either a true evil that justly deserveth to be punished, and in that respect anger is deservedly provoked: as Moses his anger was provoked at Pharaohs obstinacy: Or only an evil in appearance, or in the apprehension of him that is angry: and in that respect unjustly incensed: as Saul's anger against Jonathan.

Anger attributed to God setteth out his dislike of evil and his resolution to punish evil doers. God cannot mistake: the evil at which he is at any time angry is indeed evil. When any way God manifesteth his dislike and his resolution to punish, he is said to be angry. Thus the wrath of God is revealed from heaven against all ungodliness: that is, God who is in heaven manifesteth from thence his dislike of ungodliness, and his purpose to take vengeance thereof. And because that dislike and purpose to punish useth to be manifested sometimes by threatening so to do, and sometimes by putting his purpose into execution, and performing it, such his threatening and executing of judgment is called the anger or wrath of God. Who can tell (saith the King of Nineveh) if God will turn away from his fierce anger? By anger he meaneth Jonah's threatening of vengeance: for no punishment was then inflicted. But where the Apostle saith, Thou treasurest up to thyself wrath, he meaneth judgment: as is further evident by this phrase, God inflicteth wrath, that is, taketh vengcance, as our English turns it.

To apply these, as to dislike, and to purpose to punish sinners, or to threaten vengeance, or to execute judgment may be attributed to God, so to be angry. And as God's threatening, and execution of judgment is less or more terrible, so his wrath: therefore to manifest and aggravate the terrors thereof, sundry Metaphors and Epithites are added thereto: as wrathful anger, Heate of great anger, Fiercenesse of great wrath, Fury of anger; and his anger is said to wax hot, to be kindled greatly, to smoke, to burn unto the lowest hell.

According to the persons with whom God is angry, may his anger be distinguished:

• 1. By reason of the flesh in his best Saints on earth, they oft provoke his wrath, as Mases did, against whom the anger of the Lord is said to be kindled. This anger is as a Fathers compassion. Of this it is said He will not keep it forever. This anger ariseth from his mercy.
• 2. By reason of their rebellious disposition others do so far incense his wrath, as it proves implacable. Against such, saith the Lord, My wrath shall be kindled, and shall not be quenched. The Lord will swallow up such in his wrath. This anger is as the passion of a Judge.

From all these premisses this conclusion followeth.

Wrath may come from God. He may be provoked thereto: and that by all sorts, Saints and others, as hath been shown before. Scarce any other thing is more frequently attributed to God, then anger. Not by reason of any forwardness in him to anger. For The Lord is slow to anger, Long-suffering, Ready to pardon: and when he hath threatened, or begun to inflict judgment, he is soon brought to repent him of the evil. But by reason of man's provoking disposition: By sin (whereunto men are exceedingly addicted) God's wrath is kindled: by aggravation of sin, the fire of God's wrath is inflamed: and by obstinate continuance the rein, and impenitenty, that flame becomes unquenchable. Now sin, being contrary to the righteousness of his will, his justice, his truth, his wisdom and other like Divine excellencies, will not suffer the fire of his wrath to lie always smothered: but rather stir him up to send it out against sinners, to scorch them, to burn them, to consume them, if at least they repent not. Thus an ineffable sublimity, that it may be the more agreeable to man, is to be set out by words appertaining to man.

§. 43. Of the lawfulness of anger.

1. THis great instance of God's being angry, gives an evident demonstration of the lawfulness of anger. For nothing simply sinful and unlawful is attributed to God. Our Savior who took upon him our nature was free from all sin. He knew no sin. He knew himself better then any other could. Had he had any sin, he must needs have known it. But he was A Lamb without blemish, and without spot: Holy, harmless, undefiled, separate from sinners: yet was he angry. So were sundry Saints on just occasions noted to be angry, yet not blamed: as Moses, David, Nehemiah, and others.

Anger is one of the affections. Affections in themselves are no more evil, then understanding, will, memory, and other faculties of the soul.

Ob. They are all of them by natural corruption perverted and polluted.

Answ. 1. We may distinguish betwixt the essence of the soul with the faculties thereof, and the corruption of them which is accidental. Thus the essence is good, though the accident be evil.

2. That which is corrupted may be renewed. Thus anger and other affections are accounted good and lawful by virtue of the Spirits renewing them.

2. Ob. The Apostle reckoneth wrath among the fruits of the flesh: and exhorteth to put it away.

Answ. He meaneth wrath and anger as perverted and corrupted. In another place he implieth that a man may be angry and yet not sin.

Quest. Why then is wrath put into the catalogue of such things as are simply evil, as wrath, anger, maliciousness, idolatry, adultery, witch-craft, &c.

Answ. Because it is a violent passion: and by man, though regenerate, very hardly kept in compass. Moses, a man in a great measure regenerate, yea and very meek above all the men which were upon the face of the earth, yet being on a great cause angry, so exceeded therein, as he little regarded the Tables wherein God with his own hand had written the Moral Law, but threw them out of his hands, and brake them. So Paul and Barnabas, men endued with extraordinary spirits, yet being stirred with anger, grew so hot, as They departed asunder one from the other. The corrupt flesh ever abides even in the best Saints so long as they abide in this corruptible flesh: and though they be regenerate, yet much corruption lieth as dregs at the bottom. Hence is it, that if that person in whom the sweet liquor of the sanctifying Spirit aboundeth, be moved in his passions (as sweet water in a glass having dregs, being shaken) corruption will arise, and taint that passion.

Quest. By what means especially is wrath perverted, and made evil?

Ans. By the same that all other affections are perverted: which are generally two.

• 1. Mis-placing them.
• 2. Mis-ordering them.

Anger is mis-placed when it is set upon a wrong object: namely upon that which is good and praise-worthy. For anger is one of the disliking affections: the object whereof ought to be evil. Evil is to be feared, and hated, and grieved for: and at evil we ought to be angry. Cain was angry at God's accepting his brothers sacrifice: and Saul at the just praises given to David. Their anger therefore by reason of mis-placing it, was evil. But most evilly mis-applied is their anger, which is cast on God. Herein Jonah much failed (Ion. 4. 4, 9.) But Cain much more (Gen. 4. 5.) If God be angry with me, shall I again be angry with him? In no wise: but I will rather fear, and tremble, and crave pardon of him.

Anger is mis-ordered, when it is unadvisedly, or immeasurably moved. Our Lord saith, that he that is angry with his brother without cause or unadvisedly, or rashly, shall be in danger of the judgment. Thus was Jonah angry overrashly, and without cause.

Immeasurably angry are they that so exceed in passion, as inwardly they are disturbed in their memory, and outwardly manifest as much by outrageous words and actions: as Saul, 1 Sam. 20. 30, 33.

Had Stoics and others (that hold all passions to be unbeseeming wise men) well discerned betwixt the nature and corruption of passions, they would easily have found out their own mistakings. For anger is as a shepherds dog, which if he be not at his masters call, to run, or return, and do this or that, may be very pernicious: but if he be ordered by his master, he may be very profitable against wolves and thieves.

§. 44. Of the matter of mourning which the provocations of God's wrath give.

2. THe main point that Anger is in God, and wrath may come from him, gives great matter of humiliation, in regard of the many great provocations thereof day after day. We know that fire is very fierce where it finds matter to work upon. Would it not thereupon much grieve and perplex men, to see desperate fellows in every house blowing up fire to make it catch hold on houses. More desperate are impudent and impenitent sinners. For no fire so fierce, so fearful as God's wrath. No such means to kindle and enflame fire, as sin to incense God's wrath. No such danger and damage can come by any fire, as by the wrath of God. Were not the patience of the Lord more then ordinary, whereby the fire of his wrath is kept from flaming out, our houses, our villages, our Cities, our nations, yea, the whole world, and all therein would soon be utterly consumed. O let not the consideration of God's wrath be passed over with an unrelenting heart, or with dry eyes. I am sure, if it be well weighed, and deeply laid to heart, it will give just occasion to everyone of us to cry out and say, Oh that mine eyes were waters, and mine eyes a fountain of tears, that I might weep day and night for the many provocations of the wrath of the Lord. Oh that I had in the wilderness a lodging of wayfairing men, that I might leave my people, and go from them: For they are all desperately set to incense the wrath of the Lord more and more, till they and all they have be brought to naught. Were the terror of the Lord's wrath better known and believed then it is, it would certainly restrain men's excess in provoking the same: and make them more careful and diligent to pacify it. If men be incensed, what pains is taken, what friends are used, what cost is expended, what time is wasted with waiting to pacify them? If the offender be once, twice, yea many times rejected, yet will he not give over. Is any such thing done to pacify God?

To aggravate this point, let the Title whereby the Lord is here set forth, be noted. It is JEHOVAH. The wrath of Jehovah: that is, the wrath of that great God, who hath his being of himself, who giveth being to all, on whom all depend, who hath power to save, and to destroy, who can inflict judgments that will make the stoutest to quake, that can cast body and soul into hell. The Wiseman saith, that The Kings wrath is like the roaring of a Lyon. Now consider, when a Lyon hath espied his prey, (suppose a Lamb, Kid, or any such thing) and runneth and roareth after it, how that silly prey quaketh and trembleth. The Lyon hath roared, who will not be afraid, saith the Prophet?

Now if the wrath of a King (who is but a mortal man, who may soon be taken away) who is not able to do what he will, be so terrible; what is the wrath of the eternal, almighty Jehovah? The foresaid wise man saith of the foresaid wrath of a King, He that provoketh him unto anger sinneth against his own soul, meaning his temporal life. But he that provoketh Jehovah unto anger, sinneth indeed against his own soul in the uttermost extent that may be, even against his temporal, and eternal life. O then to hear, or to see any evidence, as now we do, that wrath is gone from Jehovah, how should it make us to tremble, to humble ourselves, to fall down upon our faces, as Moses and Aaron here did, and to do all that may be to pacify the same. Where Solomon saith, The wrath of a King is as messengers of death, He addeth, A wise man will pacify it. Let us therefore show ourselves wise, and be so far from provoking and incensing the wrath of Jehovah, as we do to the uttermost what lieth in us, to pacify the same. For which there are directions before prescribed.

§. 45. Of the sins which most provoke God's wrath.

3. IT is an especial point of wisdom to take due notice of those sins which among others do most provoke God's wrath: that we may know when to be most humbled, what to be most watchful against, and against what most to pray. God's word giveth us best direction herein. Out of it, I will endeavor to collect such as heretofore have exceedingly incensed him, and caused him in wrath to execute fearful judgments. They are these.

1. Idolatry. The reason annexed to the second Commandment giveth evidence against this sin, that it exceedingly provoketh God's wrath. The reason is this, 1 the Lord thy God am a jealous God. Jealousy is the rage of a man: therefore he will not spare in the day of vengeance. It is a passion most properly incident to husbands, stirred up against their wives, and against such as steal away their wives heart, and commit adultery with them. But idolatry is a spiritual adultery. For God is as an husband to his people that profess his name. As adultery therefore is the most capital crime that a wife can commit against an husband ( thereby the matrimonial bond is broken) so idolatry against God. Idolaters choose other gods. So they give God's highest honor to others. No marvel then that the fire of God's jealousy is inflamed against them. This motive against idolatry doth Moses much press.

2. Prophanation of sacred things, and times. The Prophet expressly noteth this to be an especial cause that provoked God to consume his people in his anger. Ye bring (saith Nehemiah) more wrath upon Israel by profaning the Sabbath. Sacred times, places, and ordinances are in special manner for the honor of God. To profane them is an high dishonor to God. Just cause there is therefore for God to be angry with such.

3. Pollution of profession: as when Professors of the true Religion mixe themselves with profane persons, and join themselves with them in marriage, society, amity, confederacy, &c. Yea, and every way fashion themselves like to them, in speech, in gesture, in apparel, in pastimes, &c. This so incensed God's wrath against the old world, as he swept them all away with a flood. Wrath is said to come upon Jehoshaphat from the Lord, for this very thing. By fear of God's wrath God's people is oft deterred from all such commixtion. Profession of God's name is a sacred thing: it engageth God, and bringeth him to a part or a side. By polluting it, his sacred name is blasphemed.

4. Ingratitude, or a dis-respecting, despising, and vilifying of God's mercies, favors, and blessings. Thus The anger of the Lord was kindled greatly against Israel for their light account of Manna. And he abhorred them, because they were unmindful of the rock that begat them: and had forgotten God that formed them. Ingratitude is a sin hateful to God and man. It makes God repent him of the kindness he hath done: and thereupon to alter his mind, and to turn favor into fury. On this ground it repented God that he had set up Saul to be King: And The spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. By Israel's ingratitude God was provoked in wrath to swear that they should not enter into his rest. Hezekiah rendered not again according to the benefit done unto him: but his heart was lifted up: therefore there was wrath upon him, &c.

5. Magistrates abuse of their authority. The Princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them, saith the Lord. The Lord turned not from the fierceness of his great wrath wherewith his wrath was kindled against Judah, because of all the provocations that Manasheh had provoked him withal. Magistrates are on earth as God's: they bear his image, stand in his room, are to execute his judgments. By their abuse of their authority God is highly dishonored, and his image disgraced: so as he cannot but manifest his indignation against such.

6. Ministers perverting their function: and that by encouraging and emboldening the wicked: and by discouraging and discountenancing the upright. The Prophet thus in the name of the Lord denounceth God's wrath against such Ministers as build up their wall with untempered mortar, I will even rent it with a stormy wind in my fury: and there shall be an over-flowing shower in mine anger, and great hailstones in my fury to consume it. Take instance of the fearful effects of God's wrath against Eli's house. Ministers also of God's Word do in another kind bear God's image, stand in his room, and are instructed with his counsels. By their perverting therefore of their function God is much dishonored, and his wrath must needs be much incensed.

7. Inhumanity, or trampling on such as are cast down. Thus did Edom on Israel, they executed cruelty on them in the time of their calamity, Therefore as I live, saith the Lord, I will do even according to thine anger, &c. On such a ground the Lord also thus in wrath menaceth the Heathen, I am sore displeased at the Heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Pekah a King of Israel having slain many of the children of Judah, the children of Israel took of all sorts, even women and children 200000 to carry them away captives. But a Prophet of the Lord restrained their fury by this speech, Deliver the captives again: for the fierce wrath of the Lord is upon you. Such inhumanity, as it is in itself a most odious vice, so more then most odious in his sight, who is a God of pity and compassion. To them therefore, against such as in thirst gave vinegar to drink, he thus crieth, Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

8. Conspiracy, and joint consent of all sorts in all manner of sins. This City (saith the Lord of Jerusalem) hath been to me a provocation of mine anger, and of my fury, &c. Because of all the evil which they have done to provoke me to anger, they, their Kings, their Princes, their Priests, and their Prophets, and the men of Judah, and inhabitants of Jerusalem. And in another Prophet to like purpose thus saith the Lord, I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destory it: but I found none. Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath. The integrity of some (though but a few among many wicked) is a means to with-hold the wrath of him who will not slay the righteous with the wicked. But when there is none to stand in the gap, how should his wrath be stayed?

9. Obstinacy: when men will not be reclaimed, but hate to be reformed. This provoked God to say to his own people, I would pour out my fury upon them, to accomplish mine anger against them. Obstinacy after God hath given his Law and Word to his people, and given former evidences of his wrath against them, most incenseth Divine fury. They mocked the messengers of God, and despised his words, and mis-used his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. Not to be moved with sin, more incenseth God, then to sin.

10. Infidelity. By this men put away the only means of quenching the fire of God's wrath, Christ, his blood, his intercession. He that believeth not the Son shall not see life, but the wrath of God abideth on him. This sin is directly against the Gospel, against the mercy, truth, power, and other like attributes of God. For this was God angry even with Moses, and suffered him not to enter into the land of promise. The evil one every way assays to work dissidence in men. Thus dealt he with Adam, and prevailed, (Gen. 3. 1.) Thus dealt he with Christ, but naught availed, Mat. 4. 3, 4.

11. Impenitency. To such an one saith the Apostle, After thine hardness and impenitent heart, thou treasurest up unto thyself wrath against the day of wrath. Great is that mercy that by the Gospel is offered to sinners. That thereby God may not be thought to bolster up sinners, Repentance is required. Therefore he that came to save sinners, saith, I am come to call sinners to repentance. To live under the Gospel of Christ, and to live in sin, is to pervert the end of Christ's coming, to abuse mercy, to scandalize the Word of grace. What then can be expected of such, but wrath? Justly may it be accounted the greatest sin.

12. Apostasy. By this men withdraw themselves from God. In them therefore God can have no pleasure. They depart from the comfortable sun-shine of his mercy, and cast themselves into the scalding heat of his wrath. Moses foretelling the fearful judgments which should befall the Israelites, as evidences and effects of God's wrath, showeth that everyone could tell the cause thereof. For when all nations should ask, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Then men shall say, because they have forsaken the covenant of the Lord, &c. Apostates disgrace the Religion and profession whence they fall, offend the faithful Professors thereof, grieve the good Spirit of God, and open the mouths of the enemies of the Gospel against their Profession, and so give great cause of wrath. Yea, departing away from God, who is the Lord of life, they cannot have salvation.

§. 46. Of the causes of God's wrath among us.

THat it may appear what just cause the Lord hath to pour out the vials of his wrath among us, it will be a seasonable task to take a view of our own times, and to observe whether the forenamed sins may be found among us. For too too truly it may now be said of this Land, of this City, There is wrath gone out from the Lord, the Plague is begun.

In prosecuting this task I will follow the order before propounded; and bring those sins which have been proved formerly to have provoked God's wrath, to our times.

1. For idolatry, though the bright light of the Gospel hath for many years dispelled the thick cloud of Popery, a detestable idolatry: yet in many places that cloud gathereth, and thickeneth again. I pray God it increase not as that cloud which Elijah's servant espied: which though at first it were but a little one like a man's hand, yet it grew to cover the whole sky, and to cause much rain. Too many seducers are among us: too great countenance is given to them. We Ministers have need to inculcate this Apostolical prohibition, Flee from idolatry.

2. For profanation of holy things and times, he is blind that discerneth it not: he himself is too profane, that is not in his righteous soul vexed thereat. Prayer, preaching, Sacraments are altogether neglected, or very carelessly, observed. As for the Lord's Day, it is in many places by many Persons made the Devils day. It is not only in act profaned, but the profanation thereof too much countenanced, justified.

3. For Pollution of profession, what advantage is thereby given to our adversaries. Thence they take occasion of upbraiding to us our reformation. Yea, the profane among us are hereby justified. For many Professors are every way as lewd and licentious as they: as vain in their attire, as corrupt in their speeches, as wanton in their gesture, as deceitful in their dealing, as uncharitable in their censures, as unmerciful to the poor, &c.

4. For ungrateful vilifying God's mercies, I think our people exceed therein the Israelites that dwelt in the wilderness. Heavenly Manna, the Word of life, that plentifully falleth among us, is by superstitious, schismatical, and profane persons loathed. Superstitious persons wish for Queen Mary's days again. Schismatics wish there had been no reformation unless it had been better. The profane cry out of too much preaching.

5. For Magistrates abusing their authority, all the complaints of the Prophets may too justly be taken up against many of ours, if at least this were a fit place to make complaints of their bribe-taking, perverting justice, oppressing the innocent, using their power to their own turns, &c.

6. For Ministers perverting their function, many among us exceed the false prophets among the Jews. None greater discouragers of the upright. None greater animaters of the profane. The greatest zeal which they use to show, is in their bitter invectives against such as make most conscience of sin. They are too great companions with the baseer and lewder sort.

7. For trampling upon such as are fallen, so inhumane are many, as they do not only stretch themselves upon their beds, and drink wine in bowles, while their brethren • e groaning under sore afflictions: or (like the Priest and Levite) pass by without succouring such as are not able to help themselves: but like Job's friends charge them with hypocrisy, or like the Jews account them the greatest sinners, or as Shimei, rail on them: and so give them (instead of a cup of consolation) vinegar and gall to drink.

8. For conspiracy and consent in sin, when was there more, then among us. Great ones, mean ones, old, young, male, female, Magistrates, subjects, Ministers, people, rich, poor, masters, servants, all of one mind to disgrace integrity and to countenance impiety and iniquity. Insomuch as the Prophets complaint is too truly verified among us, He that refraineth from evil maketh himself a prey.

9. For obstinacy in sin, who can open his mouth wide enough against men's stubbornness. They are impudent and stiff-necked. They have a whores forehead and will not be ashamed. They bid a kind of defiance to God himself. As they abuse his mercies, so they despise his judgments. What swearer, what blasphemer, what drunkard, what adulterer, what fornicator, what oppressor, what extortioner, what usurer, what deceiver is reformed by this Plague? So obstinate are people, as God had need to make the faces of his Ministers strong against their foreheads.

10. For Infidelity, we Ministers have too great cause to cry out, Who hath believed our report? Were not this sin so fast fixed in men's hearts as it is, much more comfort would be received from the Ministry of the Gospel, and much better obedience yielded thereto. The Apostle giveth this reason of the small profit that was reaped by the Gospel, It was not mixed with faith in them that heard it. True faith hath a double work where it is kindly wrought. 1. In general, it persuadeth the heart of the truth of God's Word. 2. In particular, it brings the heart to apply that truth to it self, as a truth which concerns him. The small profit that many reap by God's Word, the little use that they make thereof, showeth how infidelity beareth sway in them. Thus it cometh to pass that they are like the children in the market, that neither danced to them that piped, nor lamented with them that mourned. Nor promises, nor threatenings, nor mercies, nor judgments work upon them.

11. For impenitency, It cannot be denied but that many, yea most, are so settled on their sins, as they hate to be reformed. Where are true fruits of repentance to be found? Where shame, where sorrow for sin? Where turning from sin? Men rather grow worse and worse. God's judgments harden their hearts, as they did the heart of Pharaoh. But he paid thoroughly for abuse of so much patience. If by any occasion their consciences be any whit rubbed, and they brought thorough fear and anguish to promise amendment, they quickly show that no true repentance was wrought in them: But it is happened unto them according to the true proverb, The dog is turned to his own vomit again: and the sow that was washed to her wallowing in the mire.

12. For Apostasy, if first we consider inward apostasy (which is a decaying inwardly in former love of truth) too great and just cause of complaining is given. Many have left their first love, and become lukewarm, as the Laodiceans. Thus a ready way is made to outward apostasy: which is an open renouncing of the very profession of true Religion, as this whole land did in Queen Mary's reign. It is much to be feared, that if a like occasion should be given, a like apostasy would follow.

If these, and other like provocations of God's wrath among us be duly weighed, we shall see cause enough to confess that God's wrath is justly gone out against us, and that we have deservedly pulled this Plague upon our own pates.

It remains therefore that we thoroughly humble ourselves: that we lay open our soars before our merciful God: that we faithfully promise amendment: that we give evidence of the entire purpose of our heart in promising, by an answerable performance. But above all, for the present, that we crave mercy and pardon of God thorough Jesus Christ, that he may offer up his sweet incense to pacify his Father, and cause his destroying Angel, to stay his hand.

§. 47. Of the kind of plague here meant.

THe Effect of the fore-mentioned wrath that came from the Lord, is thus expressed, THE PLAGVE IS BEGVN.

The word translated, plague is a general word, that signifieth any heavy stroke of God. The root whence it is derived signifieth to strike. It is applied to an oxes striking, or pushing to death, so to other like strikings: but most commonly to God's striking of wicked men with some extraordinary judgment. As where David said of Saul, The Lord shall smite him: meaning so as to destroy him. This word is oft used of God's smiting the Egyptians when they held the Israelites among them as bond-slaves. Yea, such a word as the word in my text is used to set out all those judgments which God brought upon the Egyptians, called plagues. The word PLAGVE in our vulgar acception importeth an infectious mortal disease, otherwise styled pestilence. Our English word, plague, seemeth to be taken from the Latin, and that from the Greek: in both which languages it is usually put for a stroke, a blow, a stripe, a wound, &c. Figuratively therefore, a special put for the general, it signifieth the pestilence. In the Scripture there are also other words to set out that disease which we commonly call the plague: and that as general as this, properly signifying strokes, and scourgings: so as they all imply that a plague is an extraordinary stroke, or scourge of God. Yet there is in Hebrew a word that is more properly put for the plague: which our English doth commonly translate pestilence. It is the word that God used, when he offered to David the choice of one of these three judgments, Sword, Famine, Pestilence. The root from whence this word is derived signifieth to overthrow, or destroy. And experience showeth that by the plague many are destroyed. In Latin pestis importeth as much, whence the Scots call this sickness the pest. The Greek word also intendeth the like. This latter word pestilence, is more restrained to one kind of disease, then the former translated plague. Every pestilence is a plague, because it is an extraordinary stroke and judgment of God. But every plague is not a pestilence: for all the plagues of Egypt were not pestilences.

As for the plague here mentioned, though it be not expressed under that word which properly signifieth pestilence: yet was it questionless a pestilence. For,

• 1. Such a word as this is attributed to the pestilence that in David's time destroyed 70000 within the space of three days.
• 2. It was infectious: which was one reason why Aaron stood betwixt the dead and the living: that he might keep the living from being infected by the dead.
• 3. It was extraordinarily mortal. For in a short space there died of it 14700.

Quest. If so many died, how is it said, that the plague is begun?

Answ. In the very beginning of the plague, on a sudden, so many were destroyed, even as at once. Thus in a very short time, on a sudden there were found 185000 dead in the Campe of the Assyrians, lying in siege against Jerusalem.

In these words, The plague is begun, is an effect of God's wrath.

More particularly we may observe

• 1. The Matter propounded. The plague
• 2. The Manner of expressing it, is begun.

Hence arise two observations.

• I. A plague is an evidence of God's wrath.
• II. God can make the beginning of a judgment terrible.

The connection of these two clauses, There is wrath gone out from the Lord, The plague is begun, give proof of the former.

This intimation of the beginning of the plague, Aaron's speed in offering incense, the virtue of that speed, that the plague was stayed, and yet 14700 to be dead, gives evidence to the latter observation.

§. 48. Of a plague as an effect of God's wrath.

I. A Plague is an evidence of God's wrath. The plague which upon David's numbering the people was inflicted on Israel, is expressly noted to be an effect of God's wrath. For first it is said, for demonstration of the cause of that judgment, that The anger of the Lord was kindled against Israel: and again that God was displeased with David's numbering the people, and Therefore he smote Israel. Where God saith, Fire is kindled in my wrath, he addeth as an effect thereof, I will send plagues among them. There are three arrows of God's wrath mentioned in Scripture; and the plague is one of these. The other two are sword and famine.

General and extraordinary judgments are such as always come from the wrath of God. Instance the judgments which were inflicted on the Israelites in the wilderness. They were general, as in handling the next doctrine we shall show: and extraordinary, as the several kinds of them do show. And they are oft noted to come from the wrath of the Lord, The Lord's anger was kindled, and the fire of the Lord burnt among them, and consumed them. The wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. The anger of the Lord was kindled against Israel: and the Lord said unto Moses, take all the heads of the people, and hang them up, &c. But not to insist on more particulars, the Psalmist rendereth this as a general cause of all the judgments that were inflicted on them, The wrath of the Lord was kindled against his people, insomuch that he abhorred his own inheritance. Now experience showeth that a plague is both a general and an extraordinary judgment. General it is, for it useth to spread far and near, from person to person, from house to house, from street to street, from town to town, from city to city: and it taketh away all of all sorts, young, old, male, female, weak, strong, mean ones, great ones, &c. Extraordinary it is, because the immediate hand of God in sending it, in increasing it, in lessening it, in taking it away, is more conspicuously discerned then in other judgments. It is observable to this purpose, that when David chose the plague, he thus expresseth his mind, Let us fall now into the hand of the Lord.

§. 49. Of afflictions as effects of wrath or love.

Quest. ARe not diseases, and other kinds of judgments sometimes sent for trial, and for other like ends, which are demonstrations of the wisdom, love, and care of God towards his people, as well as in wrath and vengeance to destroy them.

Answ. We must distinguish,

• 1. Betwixt particular or private afflictions, and general or public.
• 2. Betwixt kinds of public and general afflictions.
• 3. Betwixt the persons on whom calamities are brought, being of different dispositions though they be mixed together in the same place for co-habition.
• 4. Betwixt the cause of a judgment, and the effect and fruit of it.

1. Particular and private afflictions are oft in love, by reason of God's wise and tender care over his children, inflicted on them. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. And God chasteneth us for our profit. But we read not of any public and general judgment, which came not from the wrath of God. Many instances of the affirmative, that they were effects of wrath, were given before: and the Scripture affordeth many more: but not one to the contrary.

2. There are common calamities that fall on all of all sorts: and there are other more special, that are intended only against professors of the true Religion: as persecutions made by enemies of the Gospel. These may be for trial, to their honor that suffer. But a plague is not of that kind.

3. When public and general judgments come from wrath against sinful nations, cities, and other societies, there may be some righteous ones mixed among those wicked ones: and by reason of that mixture they may taste of the bitterness of that cup that is given to the wicked to drink. Yet the Lord can so sanctify that common judgment to the Saints that partake thereof, as that which is an effect of wrath to others, may be a fruit of God's love to them. Thus a plague may be sent in wrath against a society, and yet therein God's love be manifested to his Saints, either in preserving them from it, or taking them by it to heaven. In relation to such persons we may truly say, that whether God send famine, or war, or any other trouble, he doth it of his goodness and love.

4. A judgment may at first be in wrath inflicted: and yet upon the sense of the smart thereof people may be so humbled, and brought to such repentance, as the nature of that judgment be altered, and prove to be an evidence of God's love. Yea such reformation may be wrought thereby, as that calamity (though general and extraordinary) prove very profitable, and an evidence of God's fatherly care over such a people whom he hath so purged. Instance that fearful judgment that was laid on Israel in Manasseh's time. This latter fruit of God's love maketh not against the former evidence of his wrath. For on such occasions God is said to repent him of the evil which he hath sent. He was angry: but his anger is turned into favor.

The conclusion then remaineth true, that a plague (as first sent to a people) is an evidence of God's wrath.

§. 50. Of the duties to be done when a plague is begun.

A Plague being an effect of God's wrath, for staying the plague means for pacifying God's wrath must be used. So did David. He humbled himself, confessed his sin, and that with a penitent heart, and offered sacrifice to God. Apply to this judgment of a plague the directions before given. And because Moses giveth here a direction when this plague begun, be careful betimes, even at the beginning of a plague to seek to asswage God's anger. Hereof also before. And that ye may be the more conscionable herein, know that plagues come not by chance, come not by any ordinary course and means. They come from God's wrath. Let the directions therefore before given for pacifying God's wrath be rather observed, then any physical directions. I deny not but that they are lawful, needful, useful. But this which I speak of, is more lawful, needful, and useful. All other without this is nothing at all. In all diseases God's help is especially to be sought. It was Asa his fault, that In his disease he sought not to the Lord, but to the Physicians. If in all diseases, most of all in this that is such an immediate effect of God's wrath, The Lord is to be sought unto. And so much the rather, because the plague (among other evidences of God's wrath) is a most fearful one, as hereafter is shown.

§. 51. Of the terror of the beginning of God's judgments.

II. GOD can make the beginning of a judgment terrible. I deny not but that the Lord doth oft times begin very mildly and gently: as he dealt with the Israelites in the wilderness, bringing them to bitter waters, making them to feel the want of bread, and water, (not starving them) and suffering Amalek to smite the hindmost of them: to try if they would learn to cleave close unto the Lord. But afterwards his strokes were more heavy upon them. Yet he can, and oft doth make the beginning of his judgments very terrible. At the first raising of the flood to drown the world, All the fountains of the great deep were broken up, and the windows of heaven. Was it not a terrible sight to behold the waters fall down from heaven, and rise up out of the earth so fast as they did? Immediately upon the Suns rising on the earth, the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven. How fearful a spectacle was that even at the first sight thereof. The Egyptian plagues give also evidence hereof. So doth the drowning of Pharaoh and his host in the red sea. For while they confidently pursued the Israelites, supposing to get over as safe as the Israelites did, on a sudden The host of the Egyptians was troubled, and their chariot wheels taken off. In a word, storms so arose, and waters so fell upon them, as they were all soon drowned. Such were many of God's judgments in the wilderness. Such the destruction of the Campe of the Assyrians: Such their death Whose blood Pilate mingled with their sacrifices, and theirs on whom the tower of Siloam fell: and Herod's; and many other like judgments.

God's almighty power makes his judgments to be very terrible. His infinite wisdom makes him know when it is fit, at the first, and in the beginning, to manifest his terror: answerably he doth so. For in wisdom he ordereth all his actions: and that so as may most make to the glory of his name. Herein his wisdom is manifested to be manifold, in that he can sometimes by degrees increasing his judgments, and sometimes by pouring them out at once bring greatest glory to his name. For by the former kind of proceeding with men, he giveth evidence of his patience and longsuffering, in that though he be provoked to pour out the vials of his anger, yet he is slow to wrath, and would not that men should perish in his anger, but rather by the beginning of it, be brought to repentance. By the latter kind, he giveth instance of his terror when he hath to do with obdurate, and obstinate sinners.

Having to do with such a God, as can make even the beginning of his judgment so terrible, how watchful ought we to be, that we provoke him not at once to pour out the vials of his wrath against us? This severity is usually executed after contempt of milder proceedings (as hath been before proved) or upon the committing of grievous sins that cry up to heaven for vengeance, as the sins of Sodom did: or upon obdurate and obstinate persons that hate instruction. So as men themselves are the cause that God's strokes are so heavy. If a Lion that at first tears all to pieces, if a flaming fire that quickly turns all to ashes, if a raging storm that soon oversets ship with all that's in it, if other like violent evils that afford no time of seeking help and remedy be much feared: should not the violent terror of the Lord be much more feared?

The inference of the beginning of the plague upon the direction to make an atonement: and that as an enforcement of the reason (as hath been shown before, §. 40.) affords this Doctrine. God's wrath in the beginning of a judgment is to be pacified. But hereof we had occasion to treat before. §. 32.

§. 52. Of the meaning and method of the 47 Verse.

THe fore-mentioned charge for staying the plague is here noted to be put in execution: for it is expressly said, that Aaron took as Moses commanded. That is, He took a censer, and put fire therein from off the altar; For these are the things which Moses commanded in the former verse. This word, commanded is fitly translated. For though usually the word, in the first conjugation import no more then to speak. Yet in the second, an emphasis is added by a doubled letter: and so, especially if the Person that spake, Moses, the Prince and chief Governor; and the Matter spoken, which was a Divine direction for staying the plague, be duly weighed, it will appear to have the force of a command.

As Aaron's obedience in the general substance is commended: so also in the particular circumstances, which is implied in this particle AS, or according to that which. So much the Hebrew importeth.

Besides this general, that Aaron took as Moses commanded, some particulars are expressed: For where Moses charged to go quickly, it is here said that Aaron ràn, which importeth the greatest speed that man can make: for he hath not wings to fly withal. It is added, Into the midst of the congregation, namely where the plague was hottest, to show that fear of infection kept not him from executing his function.

And where this reason is rendered by Moses (The plague is begun) to move Aaron to make speed, the same reason is here again repeated, and a note of attention prefixed before it (Behold the plague is begun among the people) to show that he was the rather thereby stirred to make the speed he made, and to do the deed he did.

Where further Moses commanded to put incense on the fire that Aaron took from the altar in his censer, it is here said that He put incense.

And to show God's approbation and acceptation of that which Aaron so did according to the charge given him, where Moses said Make an atonement for them, to give Aaron to understand the reason of the charge he gave him: it is here said, He made an atonement for the people: Declaring thereby that the end which Moses aimed at was accomplished.

The Sum of this Verse is

• A remedy used for redress of a plague.

This is 1 Generally propounded, And Aaron took as Moses commanded.

2. Particularly exemplified. Wherein there are four observable points.

• 1. The manner of doing what was done: Implied in this particle AS. And expressed in two branches.
  • 1. The speed he made. He ran
  • 2. The courage he had. Into the midst of the congregation.
• 2. The Motive, which moved him the rather to do what he did. The plague was begun among the people. This is further amplified by a note of attention, or observation, Behold.
• 3. The Matter, or thing which was done: He put incense.
• 4. The End, or Effect, and Efficacy thereof (And made an atonement) amplified by the Parties for whom, For the people.

Five useful instructions (besides those which were noted in the charge on the 46 Verse, whereof many of them might be here noted again) are here offered to our due consideration.

• I. Obedience is to be yielded to the good directions of pious Governors. Moses was a pious Governor: his direction was a very good one. Aaron yielded obedience thereto: which is here commended, and recorded as a pattern for us to follow.
• II. Obedience is to be ordered according to the charge given. Not only in the general substance, but also in the particular circumstances. This particle AS importeth as much. So do the particular branches of Aaron's obedience, being answerable to the particulars of Moses his charge.
• III. Haste must be made to relieve such as are in distress. When Aaron hears that a plague was among the people, he runs to succor them.
• IIII. A good calling may make one bold in danger. Aaron was a Priest, and by virtue thereof to offer for the people. He was commanded of Moses to go to the congregation: Therefore he is bold to run into the midst of the congregation, where the plague was begun.
• V. God's judgments are duly to be observed. The note of observation, BEHOLD, imports as much.

Of putting incense, and making atonement. See before, §. 25, 27, 31, 36, 37, 38. 39.

§. 53. Of obedience to Governors directions.

I. OBedience is to be yielded to the good directions of pious Governors. I say good, such as are lawful and warrantable, because such an one was the direction here given by Moses, and because if men's directions or commandments be evil, such as Saul's was unto his servants to slay the Priests of the Lord, and as the Rulers was unto the Apostles, not to speak at all, nor to teach in the name of Jesus, then this Apostolical rule takes place, We ought to obey Godrather then men. Where further this attribute, pious, is inserted, it is not to exclude other Governors, as if the commandments or directions of none but pious Governors were to be obeyed. For the Apostles, that wrote to Christian subjects and servants that were under Heathen Governors and Masters, exhorted to obey such, namely in the Lord, so far forth as they obey not in things forbidden by God, or any way against his will. ( Whereof I have elsewhere spoken moreat large.) Yet where Governors are pious, obedience ought so much the rather to be yielded to them: as the Apostle adviseth, where he saith, They that have believing masters, let them the rather do them service, because they are faithful. Such an one was Moses, to whose charge Aaron here yielded obedience. And therefore this attribute, pious, is here inserted. Of this general point I have treated in The Churches Conquest, on Exo. 17. 10. §. 36.

§. 54. Of ordering obedience in circumstances aright.

II. OBedience is to be yielded according to the charge given. In such charges as God giveth, or by faithful Ministers are given from God, this holdeth good without any limitation. In charges given by men it must be limited and restrained by such circumstances as are not against God and his Word.

For the former kind of charges and directions which are Divine, these phrases of Not turning to the right hand or the left: of not going beyond the word of the Lord to do less or more, or to do good or bad of ones own mind, imply a precise cleaving, and close holding to God's Word, so as we swerve from it in nothing, no not in circumstances. That first phrase of not turning to the right hand or to the left, implieth that God's Word is as a right way wherein only we must walk to attain unto happiness: and that being in that way, we may not turn out of it on any side, any whither. The phrase is used in that promise which the Israelites made to Edom when they desired to pass thorough his land. Let us pass (say they) thorough thy country: we will not pass thorough the fields or thorough the vineyards, neitherwill we drink of the water of the wells: we will go by the Kings high way: we will not turn to the right hand nor to the left, until we have passed thy borders. They hereby profess to keep themselves only in the high-way: and not at any time anywhere to step out of it, no not with mind of returning into it again. Thus it imports that it is not enough in some things to follow God's direction, and so to walk in his way: and in other things to swerve from his direction, and so to walk out of it; but in all things we must follow it. Yea though there be occasions of sundry sorts, some enticing us one way, others another way, some to the right hand, some to the left, some more fair in show then others, yet ought we not to yield to any of them. This charge given to Moses ( Look that thou make them after their pattern, which was shown thee in the mount) hath respect not only to the general matter and substance, but also to particular manner and circumstances. So do all those Epithites which in Divine directions and commandments are used to set out the manner of performing things required.

Josiah did herein testify his respect to God and his Word, He did that which was right in the sight of the Lord, and turned not aside to the right hand or to the left: which is afterward thus more fully expressed, He turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses.

For directions and charges which men that are in authority over us, do give, the forementioned phrase is applied to them. Where God appointed Judges over his people to decide matters of controversy, he ordained that his people should do according to the judgment of those Judges, and not decline from the sentence which they should show, to the right hand or to the left. The Israelites profess that they had hearkened unto Moses in all things: and promise so to hearken unto Joshua.

To yield such obedience to God's charge, in the matter and manner, in the substance and circumstances thereof, is a real acknowledgement, not of his Sovereignty only, and power to command, but of his wisdom also in ordering of his commands so as good heed is to be given to every circumstance thereof: not one, no not the least of them being in vain.

This also manifesteth a very dutiful respect to God, to be conscionable in performing whatsoever he manifesteth to be his will: whether to us it seem substantial or circumstantial. It shows that we humbly can submit our thoughts to the counsel of God, when we question not his charge, but readily do whatsoever is commanded.

Such a subjection to our Governors is an outward demonstration of the respect we bear to that place wherein God hath set them over us, and to that authority which he hath given them. They that obey only in such things as themselves think substantial and weighty, may seem to obey rather for the matter, then for authority sake: and they that neglect or refuse to observe the circumstances given in charge, show that they think themselves wiser then their Governors; and better know how to distinguish betwixt needful, and not-needful matters, then their Governors; which favoreth too rankly of pride and presumption.

§. 55. Of the danger of scanty obedience.

1. MAny men's obedience is hereby discovered to be very scanty and faulty, especially in relation to Divine directions and commandments: even the obedience of such as think highly of that they have done. Instance Saul's obedience. He, it seems, was well conceited of his obedience, when he met Samuel with this congratulation, Blessed be thou of the Lord: I have performed the commandment dement of the Lord. Yet Samuel challengeth him of disobedience, and of rebellion. Saul performed the substance of God's charge: for he smote the Amalekites. But he failed in the extent of that charge, he did not utterly destroy all that they had: he spared the best of the sheep and of the oxen. This took away the glory, comfort, and benefit of his general obedience. His reward was the reward of rebellion. It cost him his kingdom. God's indignation against failing in such things as foolish man may count circumstances, is manifested in the example of that Man of God which was sent to Jeroboam. He faithfully delivered his whole message: and though the King invited him to tarry and refresh himself, yet he would not, because the Lord had forbidden him so to do. Yet because afterwards he believed another Prophet against that part of God's charge, and went back with him to eat and to drink in his house, it cost him his life: a Lion met him, and slew him.

Both the substance and circumstances of a charge are grounded on the same authority. To fail in either of them is to transgress his will that enjoined the one as well as the other. No marvel then that the doing of one be blemished by omitting the other.

§. 56. Of due respect to every branch of that which is given us in charge.

2. IT behooveth us wisely and heedfully to take due and diligent notice of every charge that is given us in charge, of the particular branches thereof, and of all the circumstances appertaining thereto, that by a conscionable observation of them all, we may show ourselves faithful to him that hath appointed us, as God saith of Moses: He was faithful in all mine house. This is honorable to him that giveth the charge, to be in every part and particle thereof obeyed. This therefore will also be acceptable to him. In which respects it cannot but be very comfortable and advantageable to the party himself that performeth the obedience. This was it wherewith Hezekiah comforted himself on his sick bed: and whereby he was emboldened to call upon God even to reverse that sentence of death which he had given out against him. For the perfect heart which he mentioned in his prayer, was that impartial respect which he had to everything given him in charge by the Lord. A perfect heart in Scripture phrase is an entire heart, or the whole heart. And that heart which hath respect to the whole will of God, so far as it is made known unto him, is most properly the whole heart. If any object that a perfect heart implieth a sincere heart: I answer, that an especial point of sincerity consisteth in the fore-said entireness.

§. 57. Of speed in relieving the distressed.

III. HAste must be made to relieve such as are in distress. When Abraham heard that his brother Lot was taken by the enemies, he quickly gathered an army together before the enemy could escape, and not tarrying for day light, marched by night. It appeareth that Saul did so for the succor of Jabesh Gilead. For he came into the midst of the host of the enemies in the morning watch: so as he must needs march in the night time. When the Shunemite saw her son to be dead, but withal was persuaded that by the Prophet Elisha he might be restored to life, she saith to her husband, Send with me I pray thee, one of the young men, and one of the asses, that I may RVN to the Man of God. The noble man that said to Christ, Sir come down ere my child die, intended that he should make all the haste he could. So did he that said, If thou caust do anything have compassion on us and help us. Thus the Father of the Prodigal seeing his son afar off ragged and ragged, He had compassion, and RAN and fell on his neck.

Thus will succor intended come the more seasonably: thus may it be the more profitable and beneficial. By making haste much danger (which delaying and putting off help causeth) is oft prevented. This both Martha and Mary intended, when they said to Jesus, Lord if thou hadst been here my brother had not died. If Christ could only have healed the sick, and not also have raised the dead, that which they said had been to purpose.

§. 58. Of the danger of delaying succor.

1. GReat is the inhumanity of them that put off opportunities of affording succor to such as are in distress. It is directly against the rule of charity, that is so affected with a brothers misery, as it will not suffer him to lie therein a moment beyond the time that it is able to release him. The wise-man expressly forbiddeth all delay in showing mercy, saying, Say not to thy neighbor, Go, and come again, and tomorrow I will give: when thou hast it by thee. Good purposes are oft times brought to naught by such delays. For at first sight, or other knowledge of ones misery the bowels of another are moved, and thereat he purposeth to afford him that is in misery the best help he can. But by putting it off for that present, his compassion is cooled, and his purpose thereupon altered, and so no succor afforded. Yea by delaying help, though the purpose of doing ones best for help remain, help may come too late: as a pardon when the malefactor is hanged, and a medicine when the patient is past recovery. To this purpose tends this proverb; It is too late to shut the stable door when the steed is stolen. It was worthily said of him, who said, I scorn to offer help too late.

§. 59. Of speedy succor.

2. THat we may manifest our true desire of relieving our brothers necessity according to our ability, let us take the opportunity which by the Divine providence is offered unto us: and upon the first notice of need, run, and make all the speed we can to help. Thus shall we show ourselves like unto God. The ancient Grecians gave God his name from that Divine property, of running to help. Of the Son of God it is oft noted, that when he saw such and such in misery, he had compassion on them, and healed, or otherwise helped them: namely then at that instant when he first saw them. He delayed not his succor, he put it not off: but presently, instantly gave outward proof of his inward compassion. Be ye therefore followers of God as dear children: and walk in love as Christ hath loved us. And as God and Christ manifest their love to us, by a speedy and seasonable succor, so let us give proof of our true love. For this end let us remember those that are in bonds, as bound with them: and them that suffer adversity, as being ourselves also in the body. Let us make the case of them that are in misery as our own case. As we would not that others which are able to help us should suffer us to lie scorching in the fire of affliction, but with all the speed they can pull us out: so let us deal with others. A good turn quickly done is doubly done.

§. 60. Of the boldness in danger which a good warrant giveth.

IIII. A Good calling may make one bold in danger. This is true of such as had the warrant of an extraordinary calling, and of such as have ordinary warrantable callings. Moses by virtue of his special calling boldly opposed himself against Pharaoh, Not fearing the wrath of the King. Joshua by virtue of his calling undertook a war against many mighty nations and kingdoms. So did many of the Judges. David on this ground set upon a Bear at one time, and on a Lion at another, and slew them both. A Priest by virtue of his calling readily and securely admitted lepers to come to him, viewed them, touched them, and went into houses infected with leprosy, to view where, or how far the leprosy had spread it self: yet was the leprosy infectious.

A good calling is that way wherein God by his Divine providence setteth a man, and wherein he hath appointed him to walk. In that way he hath given his Angels charge over him to keep him. Where we have the Angels to minister for us: and to encamp round about us; what need we fear? They will either keep us safe from danger in this world. Or if it seem good to God to take us out of this world, they will carry our souls into heaven, as they did the soul of Lazarus.

For application of this point, it is requisite that we be well instructed by God's Word in the kind of our calling, whether it be lawful and warrantable, or no. As for extraordinary callings, they must be warranted by an extraordinary spirit, which is rare, if at all, in these days. But ordinary callings have their express warrant in God's Word. As the callings of Magistrates, Ministers, Soldiers, Husbands and Wives, Parents and Children, Masters and Servants, Nurses, and Helpers in all kinds of necessities. These may, these must in their place & calling expose themselves to danger, for performing the work which by virtue of their place belongeth unto them. Captains and Soldiers must stand against enemies though thereby they endanger their lives. Magistrates must abide in Cities and other places besieged or infected with contagious diseases, to see good order kept, to take order for supply of such necessaries as are fit for all sorts, though by abiding there, they be in danger. So Ministers must abide in such places, to instruct, direct, comfort, encourage the people under their charge. So husbands and wives being one flesh, must have such a tender respect each of other, as not to forsake one another for fear of infection, or other like danger. Servants also, Nurses, and others that in such cases take upon them, or by public authority are appointed to be helpers to such as are infected with the plague, or any other contagious and infectious disease, are bound to attend such persons, and abide by them, yea though it be with danger of their own lives. For it is necessary that such persons be looked unto. To forsake and leave them, that are not able to help themselves, to themselves, is more then barbarous inhumanity. It is necessary that some abide by them. Who more bound then they that have an especial calling thereto? They with greatest confidence may depend on God's special providence for protection from infection. If they be infected and die, they with greatest comfort may yield up their souls into God's hands, as dying in that place wherein God hath set them. In these cases God hath called them to venter their lives for their brethren, and thereby to give evidence of their true brotherly love.

Of old, Christians were so charitable in relieving such as were visited with the plague, as willingly they hazarded their own lives. For proof whereof I will here set down what Dionysius Bishop of Alexandria reporteth in an Epistle to the Brethren in Egypt.

Many of our brethren, by reason of their great love, and brotherly charity sparing not themselves, cleaved one to another, visited the sick of the plague, and attended upon them diligently, cured them in Christ, which cost them their lives. And being full of other men's maladies, took the infection of their neighbors, and translated of their own accord the sorrows of others upon themselves: fulfilling indeed the common saying, that Friendship is always to be retained, and departing this life, they seemed the off-scouring of others. In this sort the best of our brethren departed this life, whereof some were Ministers, some Deacons in great reverence amongst the common people: So that this kind of Death for their great piety and strength of faith, may seem to differ nothing from Martyrdom. For they took the dead bodies of the Saints, whose breasts and hands, and faces lay upwards, and closed their eyes, shut their mouths, and jointly with one accord, being like affectioned, embraced them, washed them, and prepared their funerals, and a little while after they enjoyed the like themselves. For the living continually traced the steps of the dead. But among the Heathen all fell out on the contrary. For scarce had the Pestilence taken place amongst them, but they diverted themselves, and fled from their most loving, and dearest friends. They threw them half dead in the streets. The dead they left unburied, to be devoured of Dogs: to the end they might avoid death, which they could not escape. Behold here the difference betwixt men that have faith, and faithless men.

§. 61. Of public persons forbearing to visit particular persons infected with contagious diseases.

1. Quest. ARe such as have public callings bound to go to particular and private persons being infected with the plague to visit them?

Answ. I find no ground in sacred Scripture to bind public persons to hazard their life in particular men's cases. They are set over a Society, not over one or two particular persons. Indeed every particular member of the Society belongeth to their charge: and they ought to do what they can to the good of every particular person under their charge, so far as may stand with the good of the whole body, and prove no prejudice thereto. But if by visiting particular persons they should be infected, and by that infection their life taken away, would not this prove a prejudice and damage to the whole body? Is it the way, is it the calling of a public person to go into a particular man's house that is infected? Private persons may everywhere be found out competently enabled to do such duties as are requisite to be done to such as are visited with the sickness: or at least, fit persons that have not public employments, may be chosen out, and set apart to visit the sick in contagious places to comfort them, and to see all things meet for them, to be duly performed.

§. 62. Of substituting others in ones place in time of danger.

Quest. WHat if others may be got to supply the places of such as have the fore-mentioned special callings, may not this supply give dispensation to them for some absence.

Answ. Questionlesse difference may be put betwixt persons. Some Magistrates are of such use in a common-wealth, as it is meet they be, as much as lieth in man, preserved from danger. On this ground when David the King would have gone out with his soldiers to battle, The people answered, Thou shalt not go forth. Thou art worth ten thousand of us. Wherefore eminent, excellent persons may be exempted from abiding in dangerous places, and others substituted in their name and stead, to preserve peace, keep good order, and provide necessaries. Provided that they who are substituted be able and willing to perform the duties whereunto they be deputed. The like may be said of Ministers. Yea of husbands, parents, masters, and the like: to leave a wife, a child, a servant infected with an infectious disease to the tendance of others that are fit and willing to do that duty, and faithful in what they undertake, is not to forsake wife, child, or servant.

§. 63. Of observing God's judgments.

V. GOds judgments are duly to be observed. Of them saith the Lord, Behold, regard, and wonder marvelously, &c. It is usual in holy writ to prefix this note of observation ( behold) before God's judgments. Christ intended a serious observation of God's judgments, when he said, Remember Lots wife. The many memorials which among the Israelites were made of God's judgments, did imply a due consideration of them.

The Lord is known by executing judgment. His power, his justice, his hatred of evil, his jealousy, his truth, his providence, and other his Divine attributes are evidently manifested in and by his judgments. By a due observation therefore of them, we have the more knowledge of God, and are brought the more to trust in him, and to fear him, to be more careful of pleasing him, more heedful in avoiding all things that may offend him. On this ground saith the Prophet, When thy judgments are in the earth, the inhabitants of the world will learn righteousness.

Behold here one especial reason of the small profit that is made of judgments which the Lord from time to time executeth in the world, They are not regarded, but are passed over without any right observation of them. The Prophets much complain hereof. It may be that men may take notice of judgments that fall upon their own pates, at least while they lie under them, and feel the weight or smart of them. But who almost considers, and lays to heart God's judgments inflicted on others? Or judgments laid on himself after they are removed or taken away? Mans egregious folly and servile disposition is hereby manifested.

His folly in omitting the opportunity of receiving warning by other men's harms (as we speak in the proverb.) It is an avidence of God's great indulgency to us, to punish others before our eyes: whereas he might justly punish us for example to others. It is an especial point of wisdom, to make such use thereof, as to be bettered thereby. But not to regard such a providence, is notorious folly.

His servile disposition, in regarding strokes no longer then they are laid upon him, and he feels the smart of them. Thus he provoketh God to deal with him as with a slave: and to add stroke to stroke, judgment to judgment.

Learn we to be more wise, more ingenuous. Let us apply the fore-mentioned point of considering God's judgments to all manner of judgments: whether inflicted on others, or on ourselves: whether public or private: whether immediately from God's own hands, or mediately from the hands of others, who are God's instruments: whether sudden or lingering judgments: whether temporal or spiritual: of what kind or sort soever. Thus will light arise out of darkness, meat out of the eater, comfort out of judgment, profit out of punishment. Thus are God's judgments sanctified: thus are Saints brought to say, and that by true experience, It is good for me that I have been afflicted.

§. 64. Of the sense and scope of the 48 Verse.

HEre is a circumstance used by Aaron more then is expressed to be enjoined by Moses: but yet not against anything enjoined: but that which may rather be by consequence gathered. For he was to go to the congregation among whom the plague was begun. He was also to make an atonement: the atonement was not for the dead, but for the living. To show that it was for the living, he stands betwixt the living and the dead: leaving the dead behind him: turning his face to the living; holding the incense before him, that the living might behold the smoke thereof ascending to heaven for them. Herein he typified the true and great High Priest the Lord Jesus Christ, our Mediator, who stands betwixt us and the destroying wrath of God.

This phrase between the living and the dead showeth that the dead fell among the living, so as the living were in great danger of death.

Hereupon it is inferred, that, the plague was stayed. The word translated (stayed) properly signifieth to shut or hold in a thing so as it cannot come forth. It is oft put for closing up a woman's womb, so as no child can come from thence. And for shutting up, or closing the heavens, so as they cannot send down rain: and for fast holding in of fire, so as it cannot break forth. All these applications of the word do imply that the Lord by a strong hand held this plague, which was as a devouring beast, desirous to devour more had more, that it should do no more hurt.

We have here in this Verse The efficacy of the means which Aaron used.

Two points are particularly expressed.

• 1. The Manner of using the means. He stood between the dead and the living.
• 2. The Effect thereof. The plague was stayed.

The mention of the living, in the former part, for whose preservation Aaron stood between them and the dead, giveth us to understand, that

• I. Means is to be used for preservation of the living.

The mixture of the dead with the living, implied by Aaron's care to stand between them, shows that the living were in great hazard of death, even in regard of human means, in a desperate case, and doth us further to wit, that

• II. Means must be used in most desperate distresses.

The latter part which declareth the Effect of the means, as it hath relation to the means used, giveth instance, that

• III. Warrantable means rightly used prove effectual.

As the said effect of staying the plague, hath relation to God, to whom the incense was offered up, and by whom that effect was brought to pass, it giveth proof, that

• IIII. God hath an absolute power over plagues.

As he sent this plague, whereof before, so he pulls back and restrains this plague; he so closeth the mouth of this devouring beast, as it can destroy no more: he so shutteth up and fast tieth this mad dog, as it cannot bite one more.

§. 65. Of using means to preserve the living.

I. MEanes must be used for preservation of the living. After that three thousand of those that came out of Egypt were slain for worshipping the golden calf that Aaron made, Moses goeth up again to the mount to pray for their preservation who were remaining. So David for those who were reserved after that seventy thousand were destroyed with a pestilence. This was it which Hezekiah desired Isaiah to do, Lift up thy prayer for the remnant that is left: and which the remainder of the people after the captivity desired Jeremiah to do, Pray for all this remnant.

While men live, if they have sinned, they may repent: The living will lay things to heart. While they live they may use the gifts and abilities of mind or body which God hath given them to the honor of God, and to their own, and others good: while they live they may increase in the good things they have: they may also attain unto more: while they live they may make sure to themselves the eternal salvation of their souls. Life is the time of receiving all needful grace: and of doing all manner of good. It is the day wherein men may work. The living, the living, he shall praise thee O Lord. The grave cannot praise thee: death cannot celebrate thee: they that go down into the pit cannot hope for thy truth. There is no work nor device, nor knowledge, nor wisdom in the grave. In these respects true is this proverb, A living dog is better then a dead lion.

How foolish, how impious, how sacrilegious are they, that spend this sweet incense of prayer in vain: as all they do, that offer it up for the dead. If it were useful for the dead, why did Aaron stand betwixt the living and the dead? Why did he make a difference betwixt them? Why did he not offer in cense for the dead as well as for the living?

As we desire to make prayer acceptable to God, comfortable to our own souls, and profitable to others, let us pour them forth for those of whom there may be some hope: and those are only the living. While the child was yet alive (saith David) I facted and wept. For these, even for all sorts of these, in health, in sickness, in safety, in danger, while they are young, well grown, or old, in what case soever, of what state soever they be, and for obtaining of what good soever may be needful for them, and for deliverance from what evil soever they are subject unto, we may, we must pray.

§. 66. Of using means in desperate cases.

II. MEanes must be used in most desperate distresses. This is especially to be understood of spiritual means, whereby immediately and directly help is sought of God, who can help in such cases as men can see no hope of help therein. Physicians may see good ground to give over a patient, knowing that according to the ordinary course of nature all the means that they can use will do no good. But a Christian must never cease to use the spiritual Catholicon, that general remedy which is fit for any malady, prayer. Note the instances given in the former Section, and you shall find Moses, David's, Isayahs, Jeremiah's prayers to be made in desperate cases. David's child was questionless in man's eye past recovery, when he fasted, and lay all night upon the earth, and besought God for it. Much more past recovery was Hezekiah, when God sent him this message, Thou shalt die, and not live: yet he prayed unto the Lord, and was heard. The cases of many that came to Christ for cure in the days of his flesh, were very desperate, yet found they help. Among other, A woman which had an issue of blood twelve years, and had suffered many things of many Physicians, and had spent all that she had and was nothing bettered, but rather grew worse, came to Christ, and was cured. So The woman whom Satan had bound eighteen years. So the man which had an infirmity thirty and eight years. So sundry Lepers, Demoniacks, men, women, and children at point of death; and many others visited with incurable maladies.

Divine power is not limited with any natural bounds: it is not restrained in that compass which is prescribed to creatures. It can afford succor when creatures may think no succor can be afforded. Instance the remedy which God afforded to man after his fall.

Yea when men may think the Divine wrath to be implacably incensed, there may be thoughts of mercy in God. After the Lord had drowned the world, He smelled a sweet savor, and said in his heart, I will not again curse the ground. After he had threatened to dis-inherit Israel, Moses praying for them, he said, I have pardoned according to thy word.

What encouragement have we now to continue our instant prayer to God, for staying this plague that now so rageth among us. What though it increase hundreds every week? Behold the Lord's hand is not shortened that it cannot save: nor his ear heavy that it cannot hear. Though we know what to do, yet let our eyes be upon the Lord. Many thousands are fallen dead before us: yet are there many living among us. Christ our true Aaron, our true and great High Priest, he standeth betwixt the living and the dead. He by his intercession will pacify the wrath of his father, and procure his favor for the living. Only, as they who were stung with fiery serpents, looked on the Brasen Serpent, so let us with the eye of faith look on Jesus on high at the right hand of his Father. Let not the multitudes of them that are dead, nor the present raging of this plague too much daunt us: let us continue to offer up our incense to God, and expect his time for deliverance, and deliverance in his time. To encourage us the more hereunto, let the next point be well noted.

§. 67. Of the efficacy of right means.

III. WArrantable means rightly used prove effectual. This might be exemplified by all those extraordinary means which in Scripture are recorded to be prescribed, or otherwise warranted by God. But to insist only on such ordinary means as are warranted to us, and to the whole Church of God in all ages, take a view of the prayers which Saints from time to time have made unto God for obtaining good things, and for removing evils: yea of their fastings, of their tears, of their manifold humbling of themselves, and you shall find them ever to have been effectual, if they have been rightly used, as I have elsewhere more fully declared.

God's power, wisdom, truth, and other like attributes are engaged in the means which he himself doth warrant. If they being rightly used should fail in their efficacy, he that hath ordained them, might be thought improvident in choosing such means, or impotent and unable to bring what he intended to effect: or unfaithful and careless in making that good to his people, which by his Word he hath made them expect. But far are all such things from God. All things therefore ordained by him shall assuredly be effectual to effect that for which he hath ordained them: if at least there be not a failing on man's part in the right manner of using them. For we may confidently think and say, that where warrantable means have failed of their efficacy, the fault hath been in man's using them amiss. An Apostle hath taught us so to avouch. For, saith he, Ye ask and receive not, because ye ask amiss.

Be wise now in observing what means God hath warranted for effecting anything that we desire, and also what circumstances he hath prescribed for the right manner of using them Be conscionable & careful so to use those means: and then in faith depend on God for his blessing. For thus doing take a few instances.

1. God hath sanctified the Ministry of his Word for breeding and increasing faith, and other needful Christian graces. Frequent therefore the Ministry of the Word: attend to it reverently: mixe faith with thy hearing: and unto all add obedience thereunto.

2. The Sacraments are ordained to seal up God's promises, for further strengthening of our faith. Take order therefore for your children in due order according to the direction of God's Word to be baptized. And believe the extent of these promises, I will be a God to thee, & to thy seed after thee. The generation of the upright shall be blessed. The promise is to you and to your children. Your children are holy. And as for the other Sacrament, make conscience of a frequent participation thereof. But see that you examine yourselves, and so eat of that bread, and drink of that cup.

3. Prayer is a prescribed means for obtaining divine benediction on everything that we take in hand. Pray therefore continually: lift up pure hands without wrath: pray in saith.

4. In extraordinary cases, prayer is to be sharpened with fasting. Therefore pray and fast. In your fasts humble your souls as well as your bodies: make confession of your sins: and renew your repentance.

5. Vowes are warranted for binding us the more firmly to duty: and restraining us more straightly from sin. Vow therefore in truth, righteousness, and judgment. Vow with an unalterable resolution to perform what you vow.

§. 68. Of God's power over plagues.

IIII. GOD hath an absolute power over plagues. Suddenly, as soon as he will he can restrain them, and keep them from devouring anymore. As he can say to the sea, Hitherto shalt thou come, and no further: and here shall thy proud waves be stayed: so can be say to the pestilence, So long shalt thou continue, and no longer: so many shalt thou destroy, and no more. Did not the Lord before hand threaten to send a plague upon Israel in David's time three days: and answerably it continued till the time appointed? But when the wrath of the Lord was pacified, the plague was stayed. Did he not remove the plagues from Egypt, so soon as Moses prayed unto him? This power of the Lord over plagues and diseases, was visibly manifested in the Son of God, while he lived on earth. For he spake the word, and they went away: which the Centurion well observing, said to Christ, Speak the word only, and my servant shall be healed.

The Lord, as he is the Creator, so the Governor of all things: nothing can be without him: nothing can abide longer then he will. He calls, he sends, he bids come, he bids go away: answerably they come, they go. They rebel not against his word.

As ye desire to have this plague that burneth so fiercely among us, and destroyeth so many, to be stayed, use the only remedy that is of power to that purpose, Call upon God to stay it. The plague it self is like a fierce, mad, mastivedog, that will not cease to bite if he be loose. The Lord of plagues must chain him up. Yea, it is like ravenous lions, that are ready to tear in pieces and devour all they can catch. The Lord only can stop the mouth of this lion, as he stopped the mouths of the lions among whom Daniel was cast. All antidotes, all preservatives, all manner of outward means are nothing without the Lord. He can preserve whom he will while the plague rageth most. He can stay it as speedily, as suddenly, as thoroughly as he please. Call therefore upon him, turn unto him, trust on him, and doubt not but that our God that hath such power over plagues, will in his good time, when his work is accomplished upon this City, and upon this Land, stay this plague.

This is a point of much comfort to such as have assurance of God's fatherly love to them, that their Father hath an absolute power over plagues.

§. 69. Of the meaning of the 49 Verse.

THe severity of God's stroke by the fore-mentioned plague is here set down: and that by the express number of them that were destroyed by that pestilence. The particle translated IN, ( in the plague) among other significations oft setteth out the instrumental cause, whereby a thing is effected: as where the Lord saith to the Jews that were in Egypt, I will punish them BY the sword, BY the famine, and BY the pestilence. Others therefore thus translate this text, Of the plague, that is, by it. The plague was the instrumental cause of their death. Circumstances show that this plague from the first beginning to the end of it continued not a whole day. For so soon as the people gathered themselves together against Moses and Aaron, the Lord threatened to consume them. Then instantly Moses and Aaron fell on their faces: and Moses then discerned that the plague was begun: which so soon as he espied, he bad Aaron quickly offer up incense. Aaron accordingly ran for incense, brought it, offered it up: and the plague was stayed. These circumstances duly weighed, who can imagine that there was more then a day from the beginning to the end of this plague: so as in the space of a few hours, fourteen thousand and seven hundred died together of a plague. O terrible stroke!

To aggravate the terror hereof, mention is made of another fearful judgment, which fell upon that people not long before, thus inferred, Beside them that died about the matter of Korah. What this matter was, the former part of this chapter expressly recordeth. It was a conspiracy of Korah, here mentioned, with Dathan and Abiram, against Moses, the chief Prince; and Aaron, the chief Priest, appointed by God over the children of Israel. This Korah was cosen german to Aaron: for they were brothers children. He therefore being of an ambitious spirit, scorned that his kinseman should be so far preferred before him, as to be High Priest: Thereupon he gathers many of the Princes together to take part with him: supposing by strong hand to wrest from Aaron the dignity of Priest-hood, which the Lord had conferred upon them. Dathan and Abiram were of another Tribe, the tribe of Reuben. These, as is probable, had another aim, and that at the chief civil government, wherein God had set Moses. Reuben being the eldest son of Israel, these two brothers were under nephews to Reuben, three generations from him: and imagined that they coming from the eldest son should be the chief overall. Thus having no regard to the choice which God had made of Moses and Aaron, they would thrust themselves into places of eminency. The Lord was so highly displeased hereat, as he destroyed them, and such as took part with them, with two fearful judgments. The earth suddenly opened and swallowed up some of them alive: and fire suddenly flamed out upon others and destroyed them. Two hundred and fifty are expressly noted to be consumed by the fire. How many were swallowed up by the earth is not expressed: but it may be conjectured that they were a great multitude.

This was the matter of Korah here mentioned. Korah was the Ring-leader of all. For he is the first mentioned in the conspiracy. He impudently gathered an head against Moses and Aaron, while Dathan and Abiram abode in their tents. It is said of Dathan and Abiram, that they strove against Moses and Aaron in the conspiracy of Korah. So as the conspiracy was Korahs especially. He was the chief conspirator. The matter therefore here intended compriseth under it, both the earths swallowing up of some, and the fires consuming of others.

The people that by the earths opening, and fires breaking out perished, are said to die in the matter of Korah, because his ambition being the first motive of that rebellion, he was a cause of their sin, and so of their judgment. Thus their death is imputed to him. They died in his business, about his matter.

The Sum of this verse is A declaration of the severity of God's indignation: which is

• 1. Propounded, in the number of those that died of this plague, 14700.
• 2. Aggravated, by other fearful judgments executed the day before. Besides those that died about the matter of Korah. Here have we,
  • 1. A general intimation of the judgments. Besides those that died.
  • 2. A manifestation of the original cause of all. The matter of Korah.

The first point showeth, that,

• I. A plague can quickly destroy a multitude.

The aggravation pointeth at other judgments that were the day before inflicted on the people, and giveth evidence, that,

• II. God can many ways destroy men. By causing the earth to open it self, he destroyed some: by fire he consumed others: yet besides these, 14700. die of a plague.

The manner of expressing the former judgments by relation to Korah, thus, in the matter of Korah, giveth proof, that

• III. The blood of accessories lieth upon the principals. Korahs matter was the people's death.

In that others died about that matter, it further giveth instance, that

• IIII. Accessaries make themselves liable to the judgment that falleth on the principal.

§. 70. Of a plagues devouring.

I. A Plague can quickly destroy a multitude. Here within less then a day 14700. are destroyed by a plague. There is mention made before this of a plague, which, though the precise number of them that died be not expressed, may be thought to have destroyed as many as this plague, for it is said that, The Lord smote the people with a very great plague. After these (but before they went out of the wilderness) at one time there died in a plague 24000. In David's time there died within the space of three days almost three times 24000 of a plague, viz. 70000. In Hezekiah's time when Sennacherib came against Jerusalem, there died of a plague in one night, more then twice as many of the host of Sennacherib, as did of all Israel in the foresaid three days, viz. 185000. Other histories relate very great destructions caused by plagues.

Thucydides maketh mention of a plague that began at Ethiopia, fell down into Egypt, and Afrique, and into the greatest part of Persia, and invaded Athens on a sudden, where dying men lay tumbling one upon another. Their Temples were filled with the dead. Laws of funerals were broken: everyone burying where he could find room. And while fires were made to burn some dead corps, others were brought and cast thereinto.

Eusebius recordeth a plague at Alexandria which made every man to howl thorough the City by reason of the multitude of dead corps, which daily fell. There was not an house where no course was found. And the Heathen there left their dead unburied, to be devoured of dogs.

At Rome when Camillus died, there died ten thousand every day of the plague. And under Vespasian and Commodus Emperors, two thousand were every day taken away with that infectious disease.

Under Justinian a plague with such violence fell upon Bizantium and the bordering places, as every day there died five thousand, and some days ten thousand.

At Constantinople a plague swept away three hundred thousand persons.

Under Charles 4. an Epidemical plague wasted the whole world for three years together. At Lübeck it destroyed fourscore and ten thousand: and at Florence an hundred thousand.

In Petrarchs time so fierce a plague invaded Italy, that there remained alive scarce ten of a thousand.

But to leave Forraigne parts, we will give some instances of the multitudes of such as have been devoured by the plague in our own Country.

In the reign of Edward 2. there was so grievous a mortality of people, as the quick might unneath bury the dead.

In the reign of Edward 3. a far greater plague happened. It came from beyond. sea into the towns and parts of England joining on the sea-coasts in Dorset-shire, where even as in other countries it made the country void of Inhabitants, so as there were almost none left alive. Thence it passed into Devon-shire, and Somerset-shire, even unto Bristow, where it much raged. It came also to Gloucester, Oxford, and London, and finally it spread over all England, and so wasted the people, as scarce the tenth man was left alive. When Church-yards were not large enough to bury their dead in, they chose certain fields appointed for that purpose. For the dead in London a piece of ground called Spittle-croft, containing 13 acres, without the bars of West-Smithfield, was purchased, enclosed, and dedicated. In that place were buried the year following more then fifty thousand persons. Two thousand are said to be there buried every day from Feb. 1. till the beginning of May following, besides those which in other places in and about the City were buried. Of that plague there died in Norwich from Ian. 1. to July following, fifty seven thousand an hundred and four, and in Yarmouth seven thousand fifty two.

In Richard the seconds time, a great pestilence was in Norfolk, and other countries. Besides other places, in a short time there died thereof in the city of York eleven thousand.

Under Edward 4. an innumerable company of people died of the plague in London, & in divers other parts of the Realm.

In the reign of Henry 8. there was such a plague, as in one house, to wit the Minories without Aldgate, there died 27. professed Nuns, besides lay-people and servants in that house.

In the reign of Edward 6. was also a great pestilence.

In Queen Elizabeth's time many English being sent to New-haven for the safeguard thereof, such a plague there fell, as the streets lay even full of dead corps, not able to be removed by reason of the multitude that perished. From thence the soldiers brought the infection into England. Besides those that died in other parts of the Realm there died in London liberties and out-parishes from Ian. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and six, besides those which died of other diseases. Again, from Dec. 29. 1592. to Dec. 20. 1593. there died in London and the liberries of all diseases 17893. of the plague 10673.

In the first year of King James from Dec. 23. 1602. to Dec. 22. 1603. in London and the liberties thereof there died of all diseases 38578. Of the plague 30578.

In the first year of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417.

It hath been before proved that a plague is an effect of God's wrath, an immediate stroke of his hand. Such a stroke must therefore needs be heavy, and destroy many where it lighteth, especially when the Lord so striketh therewith, as he will show that he is angry.

§. 71. Of the terror of a plague.

O Make not a tush at a plague: sleight it not too much. If we account the lives of men, women and children to be precious, (how precious a thing life is, hath been before declared) we may well think that that which taketh away the lives of many, is to be accounted a terrible thing. I deny not but that in some respects war, in other respects famine is more terrible then pestilence: which made David choose it, rather then either of them. Yet is a plague, if once it grow to any strength, a fearful and terrible judgment. By it, parents that have had many children like Olive plants round about their table, have been soon made childless. By it parents, children, husbands, wives, masters, servants, whole households have been in a very short time swept away. Yea streets, and villages, and cities have thereby been made desolate. On some it cometh more mildly, and taketh them away without any pain, or extraordinary fervor: on others it falleth more violently, casting them into extreme burning fits, troubling the brain, disturbing the understanding, making them that are affected therewith, rage and rave, and seek all ways to make away themselves. Lamentable experience hath given too evident proofs hereof. Besides, by reason of the contagion and infection of this disease, dear friends are kept one from another, and they that are visited therewith, deprived of many outward helps, and inward comforts that otherwise they might have. Finally, they that die of this disease are for the most part deprived of the honor of that decent and solemn funeral which otherwise they might have: a matter which God himself hath threatened as a judgment: but promised an honorable, and comely burial as a blessing. In these and many other respects a plague is justly to be accounted a fearful judgment: which should make us more fearful of provoking his wrath that hath the power over plagues, to send them when he will, to continue them as long as he will; and to make them as fierce and violent as he will. See more of this point, § 48, 50.

§. 72. Of the many means that God hath to destroy men.

II. GOD can many ways destroy men. Many, many are the ways that are recorded in Scripture: and yet many many other ways hath experience in all ages given evidence of. We read that from heaven water fell and drowned the whole world: and fire and brimstone, and destroyed four cities at once; and great stones that flew armies of men; and great thunders, and lightnings, whereby hosts of enemies have been discomfited; yea and hot thunderbolts: the stars in their courses, and the Angels of God have destroyed many. All these, and many other means of destruction hath the Lord sent from heaven. On earth he can raise up men against men to destroy one another, which is most usual: He can stir up beasts, and serpents, yea extraordinary fiery serpents, and frogs, lice, flies, grasshoppers, and innumerable other kinds of creatures. How many kinds of diseases hath God in all ages raised up to afflict and destroy men? What Physician can reckon them all up. He can make all the elements his instruments to consume men, and all manner of creatures: yea, he can make new creatures to be his scourges. Read in particular the several curses recited by Moses, and we shall find just cause to say, God can many ways destroy men.

God is a supreme and absolute Lord over all: and can both dispose them to what work and service it pleaseth him, and also enable them to effect whatsoever he putteth them unto. So as what he will have to destroy, shall destroy as he will have it. Yea, his Divine power is then especially manifested, when by vile things he effecteth great matters.

Is not this Lord now to be feared? Is it safe to provoke his wrath? Doth he not sin against his own soul that provoketh him? What if he have inflicted sore judgments on others, and thou hast escaped? Doest thou think that God hath no more judgments in store, if thou continuest to provoke him? Were they that were not swallowed up with Dathan & Abiram, or not consumed with Korahs complices, were they exempted from all other judgments? Were not 14700 consumed with a plague? Remember this aggravation, BESIDES those that died, &c. Remember it, and tremble. Thou mayest escape this plague, and yet perish by another judgment. Rejoice not because the rod of him that smote thee is broken: for out of the serpents root shall come acockatrice, and his fruit shall be a fiery flying serpent. 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 out of the midst of the pit shall be taken in the snare, &c. Everyone kindleth a fire for himself according to the quality of his sin.

§. 73. Of the blood of others which principals bring upon themselves.

III. THe blood of accessories lieth upon the principals. The Devil is the chiefest principal of all sinners. He first sinned himself, he first tempted and drew man into sin. In this respect he is styled A murderer from the beginning. Now a murderer pulleth upon his own pate the blood of those that are murdered. The woman who tempted Adam to sin, is said to be In the transgression: whereby among other things is implied, that her own and her husbands blood lieth on her. This style given to Jeroboam (which made Israel to sin) showeth that he was the principal in the defection of the ten Tribes: answerable therefore was his punishment: and his causing others to sin is rendered as a reason of the severity of his punishment. Because David was the principal in the murder of Uriah, his blood is laid especially to David's charge. Thus the desolations that came upon Jerusalem, after Manasseh's time, are said to be for the sins of Manasseh, who was the chief ringleader unto those abominations in which they continued until the captivity, notwithstanding that good Josiah did what he could to make a thorough reformation.

Ob. Manasseh repented, and had his sin pardoned. How then could he bring others blood upon his own head?

Answ. God's pardoning of sin doth not extenuate sin; and his taking away blood from a man's soul, doth not imply that that man never brought blood upon his soul, but rather the contrary: for that which is not on man, cannot be taken away from him.

For the main point, it stands with justice and equity, that they who do not only sin themselves, but also draw others into sin with them, should bear the punishment of their own and others sins. For in those others he sinneth. They are as his instruments. If a man do not only in his mind invent and plot sin, but also with his body and the parts thereof execute it, he pulleth on himself the greater vengeance. So doth he further heap up vengeance against his own soul, if he proceed on to draw others also to sin. These several degrees manifest a more wretched disposition, aggravate his sin the more, the more incense God's wrath, and so cause greater vengeance.

Be wise now therefore, O ye Kings; be instructed ye Judges of the earth. All ye that are in place of eminency, on whom many eyes are cast, whose example many are ready to follow, at whose word many are soon moved to do this or that: be ye wary how you commit sin yourselves, how you manifest any approbation of sin: how you give any countenance to sin. Abuse not your authority to command any sin, as Absalom did. Abuse not your wit to contrive and advise sin, as Achitophel did. Abuse not your eminency of place by making yourselves an example and pattern in sin, as Manasseh did. Abuse not that grace you have with a multitude, to persuade them to sin, as the Priests and Elders of the Jews did. Abuse not that awe and dread wherein you have your inferiors under you, to compel them to sin, as Nebuchadnezzar did. Abuse not that dependence which people have on you, O Ministers, by speaking well of evil, by strengthening the wicked, as the false Prophets did. By these and other like means, whereby you draw others into sin, you pull the blood of those others upon your own souls. Now to have not only ones own blood, but the blood of others also to lie upon him, is a most fearful estate. Thus he doth not only as much as in him lieth, draw many into eternal destruction, but also implunge himself more deeply into hell fire. For, all those sins which others commit by his means, are as so many heavy weights lying on his soul, pressing it down into everlasting torment.

This is not to excuse others that are so drawn, as if they should go scot-free: For in this text it is shown that IIII. Accessaries make themselves liable to the judgment which falleth on the principal. This point is handled in The Churches Conquest on Exo. 17. 13. §. 59.

§. 1. Of the meaning of this text.

A Remedy for a famine is here set before us. Such a remedy as removed the famine where it was used. For it is said, After that, God was entreated for the land: that is, such satisfaction being made for the sin which provoked God's wrath, and brought the famine upon the land, God's wrath was appeased, and thereupon the famine removed. The word translated, entreated, signifieth, by entreaty to be moved to do what is desired. Now David besought the Lord, to remove that famine, and God granted his desire.

The first particle is a copulative particle, and properly signifieth, and; yet is it oft used as a conjunction of time; especially when it coupleth histories together. Therefore not unfitly is it here translated, then.

But great question is moved about the time, when this famine should be. Whether after all the forementioned histories of Absalom's rebellion, and Shebaes defection, or before them.

That which hath given occasion to this question, is a computation of time set down for the beginning of Absalom's rebellion, thus, And it came to pass after forty years that Absalom said, &c. Those forty years are supposed to be the forty years of David's reign. Which if it be granted, this famine can neither follow after Absalom's rebellion, nor be about that time. For David reigned but forty years: and this famine continued three years.

To take away all question, some say that this and other histories following to the end of this book, are not set down in just order of time: but, as memorable matters, are added after the former histories that depended one upon another.

It cannot be denied but that the Scripture sometimes so transposeth histories. Neither will I much contend about the transposing of these histories. No great inconvenience will follow thereupon. Yet the ground of all seemeth not to be very sound. For by many arguments it may be evinced that those forty years before mentioned, are not to be accounted the forty years of David's reign.

For first, beside that there is no mention of David's reign in that place, the phrase is thus expressed in the original, From the end of forty years. Now its more probable that David ended his reign rather within the forty years, then beyond them. Because both in sacred Scripture, and other writings, the year wherein a King dieth is computed in the years of his reign: so as, if David had reigned full forty years, and entered into another year, he would in a round reckoning have been said to have reigned one and forty years. Now if Absalom began his rebellion at the end of forty years, and David reigned no longer then forty years at the most, how could so many things as are noted of Absalom's rebellion, and the consequences following thereon, be done in so short a time?

2. In the time of Absalom's rebellion it is said of David, He is a man of war, and will not • odge with the people. Yea, David himself offered to go out in battle against Absalom. Yet, before David died, such frigidity fell upon him, as with clothes they could not keep him warm, but were fain to bring a young virgin to lie in his bosom. How can such an alteration be thought to be in so short a time?

3. All the histories recorded of David in the eight last chapters of the first of Chronicles, were without all question after Absalom's rebellion. How then can that rebellion be imagined to be in the end of David's fortieth year?

The forty years therefore from the end whereof Absalom's rebellion began, must needs have relation to some other thing then the reign of David. As to the beginning of the regal government: or to Samuel's first annointing of David: or to some other memorable matter. And so this, and the histories following, may well follow as they are set in order of time.

The time at large is said to be in the days of David: that is, in the time of his reign. For the time of a Kings reign is said to be his days.

This word, days, is used 1. To put them in mind of their short continuance on earth. For our continuance is but of days, soon gone. When Jacob would set out the brevity of his life, he thus expresseth it, The days of the years of my pilgrimage. And Job, thus, Are not man's days as the days of an hireling? And David, thus, Thou hast made my days as an hand breadth.

David here mentioned, was a King: and the best King that ever swayed Scepter. His name according to the notation of it, importeth a lovely or friendly one. He was amiable and lovely before God and man: and friendly to all God's people. He was a man after God's own heart. And all Israel and Judah loved him. In the Saints was all his delight.

Famine importeth want of food for nourishment of the body. It comes from a word that signifieth to hunger.

The famine here mentioned continued three whole years together: and therefore after he had mentioned three years, he addeth, year after year: that is, as the former English Translators turn it, three years together.

The course which David took for removing the famine, was to inquire what course the Lord would prescribe: which is thus expressed, David inquired of the Lord: word for word in the original thus, Sought the face of the Lord.

By the face of God is meant the manifestation of his presence: and in that respect its oft translated the presence of God, as where its said, Adam hid himself from the presence of God (Hebr. from the face of God) And where God saith, My presence shall go (Hebr. my face.)

Quest. What may be here meant by seeking the face, or presence, of the Lord?

Answ. Enquiring of the Lord what might be the cause of that famine, and wherewith he might be pacified. They that thus translate it, Asked counsel of the Lord, rightly aim at the meaning of the phrase.

Quest. How did David here inquire of the Lord?

Answ. The particular manner is not expressed. Diverse manners are in other places set down. For, David

• 1. Sometimes by the High Priest inquired of the Lord, 1 Sam. 22. 15. This was the most ordinary way, appointed by the Lord, Exo. 28 30. Numb. 27. 21.
• 2. Other times by an extraordinary Prophet, 1 Sam. 22. 5. & 2 Sam. 7. 2. Josephus the Jew saith, that the Prophets made answer to David about this famine.
• 3. Yea, many times also by himself, humbly presenting his supplication to God for direction, 1 Sam. 23. 2. & 2 Sam. 5. 19.

It is most probable that David here inquired of the Lord by the most solemn and approved way, which was by the Priest. And that, for that end, he went to the Ark of God; and in that respect may fitly be said, to seek the face of the Lord.

§. 2. Of the resolution and observations of this text.

THe Sum of this text is, A means for removing a Famine.

The Parts are two.

• 1. A Description of the Famine.
• 2. A Declaration of the Means.

In the Description we have

• 1. The thing described, expressly set down. There was a famine.
• 2. The aggravation thereof: and that by two circumstances.
  • 1. The time wherein it fell out. Set out by the King that then reigned. In the days of David.
  • 2. The continuance thereof: which is
    • 1. Generally expressed, Three years.
    • 2. Particularly exemplified, Yeare after year.

In the declaration of the means there is observable

• 1. The person that used the means, David.
• 2. The action that he did, sought, or inquired.
• 3. The object, or party of whom he inquired, Of the Lord.

This text thus opened, affords six considerable observations.

• I. A famine is a judgment. So is this famine here mentioned: which moved David to inquire about it. The cause of this famine rendered by the Lord, in the latter end of this verse, and the course which David took for removing it, do evidently prove that this famine was a judgment.
• 2. A famine may be under a pious Governor. If ever there was a pious Governor, David was he. Many worthy commendations are given of him: yea, he is made a pattern of a good Governor. Therefore God himself setteth his example as a pattern before his successors. And good kings are thus commended, He did that which was right in the eyes of the Lord as did David. And evil kings are thus discommended, He did not that which was right in the sight of the Lord, like David. Yea, of such as halted, in some things doing that which was good, in other things that which was evil, it is said, His heart was not perfect as the heart of David. Yet there was a famine in the days of David.
• III. A famine may long continue without intermission. The famine here mentioned continued three whole years together. A long time.
• IIII. Causes of judgments are to be sought out. The inquiry here mentioned importeth as much.
• V. Chief Governors ought to be most solicitous in public judgments. David the King is herein set out as a pattern.
• VI. God is to be sought unto for removing judgments. So David here enquires of the Lord.

§. 3. Of famine a judgment.

I. A Famine is a judgment. As a judgment it is threatened in the law, and put into the catalogue of the curses, that were fearful judgments: and by the Prophets, who were raised up to denounce God's judgments afore-hand to his people. Where the Scripture mentioneth three sharp mortal arrows of the Lord which he useth to shoot as judgments against children of men, famine is one: one of the sharpest. These three arrows, as three sore judgments, were brought to David for him to choose one of them to be shot against him, but he would not choose famine. Where the Lord saith, I will spend mine arrows upon them, in amplification thereof he addeth, They shall be burnt with hunger, Famine is the judgment which the Prophet Joel doth most pathetically bewail: and for removing whereof he calleth the whole land to prayer and fasting. Famine is one of the judgments which Solomon in his effectual prayer at the dedication of the temple earnestly deprecateth and prayeth against.

In the Ecclesiastical histories of the Primitive Churches, it is recorded that a very sore famine fell out in the dominions of Maximinus the Emperor, upon his publishing of cruel and bloody edicts against Christians. This Maximinus was the author of the seventh fierce and fiery persecution. In his Edicts he laid the blame of all public judgments on Christians. But the foresaid famine, together with a fearful plague accompanying the same, besides sundry rebellions and insurrections, gave evident demonstration of God's indignation against that Emperors cruelty.

§. 4. Of the effects of famine.

IF the effects of famine be duly considered, it will appear that it is a most sore and fearful judgment.

1. It bringeth such as have had abundance, enough for themselves and all that belong unto them, yea and much over-plus for the relief of others, to extreme penury and beggary. It exhausteth all the money that the rich have, and forceth them to sell away all their goods, cattle, and lands, (Instance the Egyptians who sold all to Joseph, Gen. 47. 18, 19.) and to let go anything: as Jacob, who let his darling Benjamin go into Egypt (Gen. 42. 11.) Extremity of famine overcame the fathers love.

2. It depriveth poor men of means to work and labor for their living. The Prophet, (Zac. 8. 10.) speaking of times of famine, saith, There was no hire for man, nor any hire for beast. Thus means of livelihood were taken away.

3. It maketh men hard-hearted against the cries of such as starve. For men that have for the present, fear that the famine may bring them to want, and thereupon refuse to give to others. Yea dear and tender mothers are forced to stop their ears against the cries of their young children, having nothing to feed them withal, Lam. 2. 12. and 4. 3, 4.

4. It forceth such, as otherwise would deal justly, to use fraudulent and violent means to get their living. So much doth he intimate, who praying against extreme poverty, rendereth this reason, Least I steal (Prov. 30. 8, 9.) and he who said; Men do not despise a thief, if he steal to satisfy his soul, when he is hungry, Prov. 6. 30.

5, It puts men upon dangerous attempts, and makes them desperate: according to the proverb, Hunger makes men break thorough stone walls. The desperate resolution of the hunger-starved lepers giveth instance hereof, (2 King. 7. 4.) It was this, Let us fall unto the host of the Syrians. If they save us alive, we shall live: and if they kill us, we shall but die. We got our bread, say the Jews, with the peril of our lives, Lam. 5. 9.

6. It maketh many, if at least they can get passage, to fly their country; and so voluntarily to banish themselves. Abraham and Isaac, by reason of famine, went to countries where they supposed themselves to be in great danger for their wives (Gen. 12. 10, 12. and 26. 1, 7.) A famine caused Jacob with all that belonged to him, to go down into Egypt. (Gen. 46. 6.) and Elimelech with his family to go to Moab (Ruth. 1. 1.) and the Shunemite with her household to go to the Philistines, (2 King. 8. 2.)

7. When people know not whither to go, or cannot go from the place where they are (as in a city besieged) it bringeth men to feed on the coarsest things that they can get. As on horse bread, on all manner of roots, on acorns, on horses and asses, on mice, rats, and all kind of vermin, on doves dung, on leather, and any other thing that can be chewed, and swallowed. Yea it bringeth such gross things to high prices, 2 King. 6. 25.

8. It causeth men to be inhumane, and to eat one another's flesh, (Zac. 11. 9.) and not to spare the nearest and dearest they have. For it causeth husbands to eat the flesh of their wives: wives of their husbands: parents of their children: tender mothers of their children new borne, (Deut. 28. 54, 55, 56, 57.) There is an express instance of this kind of inhumanity in the siege of Samaria. (2 King. 6. 29. Read also Lam. 2. 20.)

9. It moveth men to eat their own flesh, (Isa. 9. 20. Eccl. 4. 5.) This hath been oft observed of such as have been hanged alive in chains.

10. It procureth sundry diseases. Among other sicknesses, the infectious, and mortal, and most uncomfortable sickness, the pestilence followeth most commonly on famine. Experience of all ages hath given evidence to the truth hereof.

11. It causeth the most miserable death that can be. It first taketh away all the glory and beauty of a creature: it maketh the flesh to pine all away, and the skin to cleave to the bones. Then cometh on a lingering death, more intolerable then any speedy torture. The Prophet thus with much passion and compassion sets it out. The Nazarites were purer then snow: they were whiter then milk: they were more ruddy in body then rubies: their polishing was of saphire: Their visage is blacker then a cole: they are not known in the streets: their skin cleaveth to their bones: it is withered: it is become like a stick. (Lam. 4. 7, 8.) And again, Our skin was black like an oven because of the terrible famine (Lam. 5. 10.) Hence he maketh this inference, They that are slain with the sword are better then they that are slain with hunger: for these pine away, &c. Lam. 4. 9. Our Ecclesiastical histories also relate that in time of famine men being pale and extremely lean, even as very images, destitute of all things, wandered up and down, fell groveling in the streets, &c.

§. 5. Of preventing famine by procuring plenty.

FAmine being a judgment, and (as by the fore-named effects thereof is evident) a fearful judgment, it will be our wisdom to do what in us lieth to prevent it, or to moderate it, or to remove it.

For preventing Famine, we must

• 1. Observe such duties as procure plenty.
• 2. Avoid such sins as cause famine.

For procuring and continuing plenty, Walk worthy of the Lord, unto all well pleasing: being fruitful in every good work. Thus the Lord finding thee to be a fertile soil, he will sow all manner of needful seed plentifully in thee.

To this worthy walking is in particular required,

1. An acknowledgement that the plenty which thou hast cometh from God. Hereof we have a worthy pattern in him who said to the Lord, The eyes of all wait upon thee, and thou givest them their meat in due season: thou openest thine hand, and satisfiest the desire of every living thing.

2. Thanksgiving to God for what thou hast: and for the refreshing and benefit thou reapest thereby. This is expressly commanded to this end.

3. An using of what thou hast to the glory of God, accorcording to this Apostolical direction, Whether you eat or drink, or whatsoever you do, do all to the glory of God. God's creatures are used to his glory, when (besides the fore-mentioned acknowledgement of God's providence in giving them, and blessing him for them) we endeavor in the use and strength of them to be the better enabled to do that work which God appointeth us to do: And when we bestow some of that which God bestoweth on us, upon pious uses, which after a peculiar manner tend to the honor of his name. To this tendeth Solomon's advice, Honor the Lord with thy substance. Plenty is expressly promised hereunto.

4. Charity to the poor. Thus thou sowest such seed, as will bring forth a plentiful crop. To this kind of seed the Apostle applieth this proverb, He that soweth bountifully shall reap bountifully. Somewhat more directly saith the Wiseman, The liberal soul shall be made fat: and he that watereth shall be also watered himself.

5. Providence in laying up against a dear year. Thus may the abundance of one year make supply of scarcity in another year, and future want be prevented. By such a provident care in summer, Bees, Ants, and other like unreasonable creatures have abundance in winter. To such creatures we are sent for instruction. Joseph by such a provident care brought it to pass, that when a dearth was in all lands, there was bread in all the land of Egypt. And if the famine had not continued so long as it did, the store which Joseph laid up, might have made plenty, notwithstanding a years famine or more.

§. 6. Of the sins which cause famine.

2. THe sins which cause famine are in general all such notorious, public, crying sins as so far incense the wrath of God, as thereby he is provoked to execute some public and heavy judgment, whereof famine is one, and not one of the least, as hath been before shown. These sins are elsewhere reckoned up.

The particular sins which the Holy Ghost noteth in special manner to be fore-runners and causes of famine, are these that follow and such like.

1. Superstitious attributing of plenty to other authors then to the only God from whom all plenty cometh. So did the Jews that said, When we burnt incense, and poured out drink offerings to the Queen of heaven, we had plenty of victuals. Hereupon the Lord sware that they should die of famine. So where Israel said, My lovers gave me my bread, and my water, my wool, and my flax, mine oil, and my drink, the Lord answereth, I will take away my corn in the time thereof, and my wine in the season thereof, &c. I will destroy her vines and her figtrees. &c.

2. Ingratitude. It is God's usual dealing to take away from ungrateful persons the blessings which he hath bestowed on them. God gave the Egyptians seven years of extraordinary plenty. They were not thankful. God therefore gave them seven years of such scarcity, as all the former plenty was utterly consumed. God will take away all from such, that they who by plenty discern him not to be the giver of all, may discern it by want.

3. Perverting of plenty to gluttony, drunkenness, and all excess. Of them that used to rise up early in the morning that they may follow strong drink, that continue until night, til wine enflame them: and the Harp, and the Viole, the Taebret, and Pipe, and wine are in their feasts, it is said, their honorable men are famished, and their multitude dried up with thirst, Isa. 5. 11, 12, 13.

4. Prodigality: or a lavish spending of that abundance which God giveth. Christ exemplifieth this in him that is commonly called the prodigal child. Thorow his prodigality he brought himself to such penury, as He fain would have filled his belly with the husk that the swine did eat, and no man gave unto him, Luk. 15. 13, 16.

5. Insensiblenesse of their misery who are in want: To them that stretch themselves upon their couches, and eat the lambs out of the flock: that drink wine in bowles, and anoint themselves with the chief ointments: but are not grieved for the affliction of Joseph: The Lord said, The banquet of them that stretched themselves shall be removed, Amo. 6. 4, 6. 7.

6. Cruelty to strangers that live among us for succor. Such were the Gibeonites that lived among the Israelites. (Ios. 9. 15.) Upon these Saul executed much cruelty: and for that cause God sent this famine, 2 Sam. 21. 1. If uncharitableness to strangers, much more to our own poor, must needs incense God's wrath, and move him to withdraw plenty even from the rich, and make them to want.

7. Rejecting the Word of God, which is the bread of life. To those that said to the Prophet Jeremiah, Prophesy not in the name of the Lord, thus said the Lord of host, Their sons and their daughters shall die by famine, Ier. 11. 21, 22. By want of corporal food God doth visibly demonstrate their folly in despising spiritual food.

8. Ministers soothing of people with conceit of plenty, when the Lord threateneth famine. Of the Prophets that said, Ye shall not see the sword, neither shall ye have famine, the Lord said, The prophets prophesied lies in my name; I sent them not; By sword and famine shall those prophets be consumed. And the people to whom they prophesy, shall be cast out in the streets of Jerusalem, because of the famine and the sword, Ier. 14. 13, 15, 16.

9. Refusing to subject ourselves to that yoke and government under which God will have us to be, Ier. 27. 8, &c. For, such a government is a means of enjoying that which is needful for us. But resisting the same is a means of spoiling us of all.

10. Wilfull standing out against such means of provision as God affordeth because it is not pleasing unto ourselves. As when an enemy besiegeth a city, and there is no hope of means to raise the siege, nor sufficient in the city long to hold out: and by the enemy conditions for preserving of life are offered: by standing out too stiffly in this case, God is provoked by famine to destroy such men in their city. So dealt God with the Jews, Ier. 21. 9. 2 King. 25. 3.

§. 7. Of moderating a famine.

FOr moderating a famine when it is begun,

1. Provision must in time be sent for to such places as have plenty. So did Jacob.

2. They who are abroad must stir up such as have plenty to be mindful of those that are pressed with famine, and send succor to them. Saint Paul was very diligent herein.

3. More then ordinary diligence in every ones place and calling must be used: that all of all sorts may eat their own bread. Thus will not some few have the burden of many lying upon them, which much increaseth a famine.

4. Moderation in diet must be used, and that by those that have greatest store. That which is spared may be for supply to those who have nothing at all. A little scarcity by immoderate lavishing soon produceth a great famine.

5. Frequent fasts must be made by those that have plenty: and what is spared at such fasts, given to those that have not sufficiency. Thus many may be sustained by that which a few do ordinarily spend.

6. Then especially must men observe the counsel of Christ, to invite to their table the poor, the maimed, the lame, and the blind.

7. Public provisions must be wisely distributed: according to the distribution of Manna, whereof they had everyone according to his eating: that is, according to the number of persons in a family, and according to their age, stature and strength.

8. Magistrates must be more then ordinarily careful in preserving peace and keeping good order: that neither the rich and mighty oppress the poor and weak (as he that having many flocks and herds of his own, took from a poor man that had but one little ewe lamb, that lamb to entertain a traveler that came to him:) nor the poor and needy felloniously and violently take from the rich. In time of famine Magistrates must be the more diligent and careful, because fear of want will make them that for the time have enough, oppress others: and present sense of want will move them that have nothing, by hook or crook to get what they can. And what is violently or fraudulently gotten, will be lavishly spent: and so the famine prove to be the greater.

9. Ministers must be the more careful to feed their people with the bread of life: that by the plenty and sweetness thereof, they may the more patiently and contentedly bear the want of bodily food. This is the means to instruct men, both to be full, and to be hungry: both to abound and to suffer need. Such instruction will make famine much more tolerable.

10. All of all sorts must with patience expect the time and means which God shall give for succor, and not prescribe time or means to God. Much less murmur against God, or charge him with any evil, or refuse to wait on him, supposing that he cannot or will not afford any succor: as he who said, This evil is of the Lord: what should I wait for the Lord any longer? And as the other that said (when Elisha prophesied of much plenty, and that suddenly) Behold if the Lord should make windows in the heavens might this be? Meditation on God's promises for succor in famine, is of special use to work patience.

§. 8. Of removing famine.

MEanes of removing famine are such as these.

1. Humiliation, and that especially for the sins whereby God hath been provoked to send famine. This means even in this case is expressly prescribed by God himself, and a promise made of success thereto. That it may be the more effectual, it must arise inwardly from the soul, and be manifested and helped by fasting, weeping and mourning, Joel. 2. 12.

2. Confession, and that both of our own guiltiness, and also of God's justice in depriving us of his creatures. Solomon compriseth as much under this phrase, Confess God's name. We have a worthy pattern of this kind of confession in Daniel's prayer. For this end Examination of our own inward corruptions, and of our former course of life, yea and due observation of the public and common sins of the times and places wherein we live, is very requisite: that thus, if it be possible, we may find out those particular sins, which have in special incensed God's wrath, and provoked him to afflict us with famine: and as we find them, so in particular to confess them: as they, who said, We have added unto all our sins this evil, &c.

3. Conversion. This is also expressly prescribed: and to this promise of succor is made. Conversion must be answerable to confession. It must be universal, from all manner of sin, whereof we shall find ourselves guilty, and whereto we shall find ourselves addicted: and particular from those especially, for which we have cause to fear that God hath sent famine among us. To confess such sins, and not to turn from them, is to mock God, and the more to incense his wrath against us.

4. Satisfaction for wrongs done to man: at least if the wrong be such as God is moved to revenge. This I do the rather here note, because it is a means of removing the famine mentioned in my text. For when David had made satisfaction for the wrong done to the Gibeonites, God was entreated for the land, 2 Sam. 21. 14.

5. Supplication. This is the most principal means of all. All the other are but preparations hereunto. This is likewise prescribed, and a promise of prevailing thereby annexed thereunto. It hath been used and proved to be effectual.

6. Faith in God's promises. This must be added to prayer. Both Christ and his Apostles require as much. God's promises have their true and proper effect only in such as believe: and to them they are effectual, either for sufficient supportance, or for a good deliverance.

7. Charity to the poor. For God will succor such as are ready with their uttermost ability to succor others. This is especially for such as have corn, or other provision in store: to bring it forth, and give it freely, or at least to sell it at a cheap rate to the poor. Blessing is promised to him that selleth it: namely, to the poor, and at a reasonable rate, Prov. 11. 26.

§. 9. Of promises for succor in famine.

Quest. ARe there any particular promises for help in famine, and deliverance from it?

Answ. Yes, very many: as many as in any other like case. Some of the particulars are these. If I shut up heaven (saith the Lord) that there be no rain, or if I command the locusts to devour the land, if my people 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. In that day I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel. Then will the Lord be jealous for his land, and pity his people, yea the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and you shall be satisfied therewith. Now will I not be to the residue of this people, as in the former days, saith the Lord of hosts. For the seed shall be prosperous: the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew. Ask ye of the Lord rain in the time of the latter rain: so the Lord shall make bright clouds, and give them showers of rain, to everyone grass in the field. Prove me now saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

In famine he shall redeem thee from death.

The Lord will not suffer the soul of the righteous to famish.

Behold the eye of the Lord is upon them that fear him: upon them that hope in his mercy: to keep them alive in famine. In the days of famine they shall be satisfied.

§. 10. Of instances of God's preserving in famine, and removing famine.

THat the fore-mentioned promises may with the stronger confidence be rested upon, take instance of God's performing them. When in Abraham's time there was a famine in the land where he sojourned, he went down into Egypt, where the Lord kept him and his wife in safety. Whē again there was a famine in Isaac's time, God directed him whither to go. God sent Joseph purposely before hand into Egypt to preserve Jacob and all that were with him in famine. By his Prophet God adviseth the Shunemite with her house to sojourn where was plenty, when he intended to bring a famine on Israel. Miraculously did the Lord provide for Elijah and the widow of Zarephats in famine. So did he for the Israelites in the wilderness. When they wanted bread and meat, extraordinarily he provided Manna and Quails for them: and when they wanted water, he brought it out of a rock for them. So for Sampson, when he was ready to die for thirst, God extraordinarily provided water. At Elijah's prayer, after God's wrath was pacified, on a sudden, rain, having been withheld three years and an half, fell down abundantly. Samaria being so long besieged as they began to eat their children, the Lord on a sudden with an extraordinary terror caused the enemies to fly, and to leave all their provision to the Israelites, so as they had all manner of food in great plenty.

These visible and extraordinary evidences give sensible demonstration of God's power and pity: how able and ready he is to succor people in their extremities. And due notice is the rather to be taken of these, that we may know that when by more ordinary means succor is afforded, it is the Lord that ordereth and disposeth those means: and his providence is to be acknowledged therein, as much as if extraordinarily he did what is done.

§. 11. Of famine in a pious polity.

II. FAmine may be under a pious Governor. Besides the instance of David mentioned in this text, it is expressly noted of the three great Patriarchs, who in their days were the supreme Governors of God's Church, that there was such famine in each of their times, as they were all of them forced from their own habitations, and so journed in strange countries. In the days of the Judges there was a famine in the land. Now all the Judges (except Abimelech, a cruel and tyrannical usurper) were pious Governors, extraordinarily stirred up by God, and extraordinarily gifted and assisted by him. Yet in their days there was a famine: and that as the generation of Pharez giveth evidence, in Deborahs time, who (though a woman) was one of the best Judges.

§. 12. Of the causes of judgments under good Governors.

1. THe best Governors have many times most impious subjects under them: the cry of whose sins, they being many and impudent, more incenseth God's wrath against a nation, then can be pacified by the piety of a righteous Governor, or of a few righteous subjects, though they be men of extraordinary endowments. For thus saith the Lord by one prophet, Though Moses and Samuel stood before me, yet my mind could not be towards this people. And by another thus, Though these three men, Noah, Daniel, and Job were in the city, they should deliver neither son nor daughter. In David's time the anger of the Lord was so kindled against Israel, as he moved David against them. In the days of good Josiah Judah waxed rebellious: so rebellious, as that pious King was so far from preserving that sinful people, as he himself died for their sins. No marvel then that God send famine, and other sore judgments upon a land in the time of pious Governors to punish such subjects.

2. The most pious Governors do oft also themselves give too just cause unto God to say, I have somewhat against you. It is in the register of truth recorded, what he had against Moses and Aaron, against Eli, against David, Solomon, Asa, Jehoshaphat, Uzziah, Hezekiah, and Josiah. And without all contradiction these were some of the best Governors that ever the Church had.

3. God doth sometimes treasure up the sins of predecessors, and extend his wrath unto succeeding generations. Excellent things are spoken of Josiah and his Government; yet at the end of all this dismal doom is added, Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. In our text we see how God treasured up Saul's bloody sin till David's time.

§. 13. Of punishing predecessors sins in their successors time.

Quest. HOw can it stand with Divine equity and justice that succeeding ages should be punished for the sins of their predecessors?

Answ. They are not simply and only judged for their predecessors sins. The sins of predecessors do only aggravate judgments inflicted on successors.

True is that of Ezekiel, If a wicked father beget a son that seeth all his fathers sins which he hath done, and considereth and doth not such like, he shall not die for the iniquity of his father. He shall surely live. Yet withal is that of the Law as true, the Lord visiteth the iniquity of the fathers upon the children. We must therefore distinguish betwixt children. There are children which no way make themselves accessory to their fathers sins: but rather abhor them, and pray that they may not be laid to their charge. These shall not bear their fathers iniquity.

There are other children which tread in their fathers steps, and commit like abominations, or at least do not consider their fathers sins, to be humbled for them, or to make such satisfaction for them as is meet, and to remove the evil effects of them: but some way or other make themselves accessory thereto: and in that respect are visited for them. As the virtues of predecessors descend to their posterity, as David's and others: so the wickedness of sinners shall fall upon their posterity, if their children, and children's children do the like things.

In Josiah's days, though he himself did what lay in him to redress the remainder of his forefathers abominations, yet the people were not thoroughly reformed. That therefore which is noted of God's remembering Manasseh's abominations in Josiah's days, was not in regard of Josiah: for it is said, that he should be gathered into his grave in peace: but it was in regard of the people who continued to cleave to the sins of Manasseh, notwithstanding all the care that Josiah took for an universal reformation. For God will not accept the intercession of his best Saints, when the wickedness of a sinful nation is full, and in that kind perfected.

As for Saul's sin, 1. David had not redressed it as he might and should have done. The slaying of the Gibeonites was a public fact, and that against a public agreement, and oath: so as David could not be ignorant thereof. He might therefore, and ought to have inquired of the remnant of the Gibeonites what satisfaction he should make: as he did being put in mind of Saul's sin by Divine oracle.

2. It may be thought that the people had their hand as accessories in slaying the Gibeonites. For it is said that Saul sought to slay the Gibeonites in his zeal to the children of Israel and Judah. They therefore are justly punished with this famine.

3. Saul's sons were a wicked of-spring of a wicked stock: and retained their fathers evil disposition. For Saul's house is styled a bloody house. Under his house, his children are comprised. The Lord therefore purposing to root out all his posterity, taketh this just occasion. And by this means David's fact in rooting them out is more justified before all the people: the envy thereof taken from him: and his kingdom the more secured to him and his posterity.

Herein therefore the clemency of the Creator is manifested: for it is not a part of severity and cruelty to withhold wrath till the third and fourth generation, but a sign of mercy to defer the punishment of sin. For when he saith, The Lord God, merciful, and gracious, longsuffering, and abundant in goodness, and addeth, visiting the iniquity of the fathers upon the children, and upon the children's children, he showeth that he is of such compassion, that he doth not presently punish, but defers the execution of punishment.

§. 14. Of mis-judging a profession by outward judgments.

IT being so evident that famines befall pious polities, it must needs be a perverse ground of censure, to question a Religion and the truth thereof by reason of such an event. Was there any true Church in the world, but the Church of the Jews, while that polity stood? Yet was there no external judgment from which that was not exempted. A Religion may be sound and good, though the Professors thereof (thorough their unworthy walking) pull many judgments upon their own heads: The Church of Corinth in the Primitive and purest time thereof, provoked God to judge them in this world. Yet was the Religion which they professed, taught them by an Apostle: the Religion I say, not their abuse thereof. There is a better touch-stōe to try the truth of Religion by, then external events. Judgment must begin at the house of God. The righteous shall be recompensed in the earth. Shall then that be accounted no Church where judgments are? Or they not righteous, who on earth are recompensed? Well may we judge, that God inflicteth no judgment without a just cause. But a false Religion is not the only cause of judgment. Wherefore neither judge other Churches in their Religion because of famine, plague, or other like judgments befall them: nor think the worse of thine own profession, especially when thou hast evidences of the correspondency thereof to God's Word, for such causes.

§. 15. Of duties which judgments under pious Princes require.

WOrthy directions are afforded even to pious Governors and their people, by this public judgment which God laid on Israel in David's time.

Governors must therefore

1. Make the best enquiry they can into former times: and take notice of such public crying sins as have been committed, and not expiated either by any public judgment on God's part, or by any public humiliation and satisfaction on people's part. Such sins are treasured up. Vengeance may be executed for them in succeeding times. Successors therefore ought to do what lieth in their power to make an atonement in such cases.

2. Be careful over their people to keep them in good order: That as they themselves profess, affect, and maintain true Religion, so their subjects may subject themselves thereto, and show forth the power thereof. Not common and ordinary works only are required of Governors: but that they be wise for others, live for others, and shine out to them in every kind of virtue. Otherwise, the sins of subjects (notwithstanding the piety of their Governors) may pull down public vengeance.

As for people under pious Governors,

1. They may not be secure and careless, much less dissolute and licentious, because they have such Governors, as if no judgments could fall on a land in the time of good Governors. God hath many ways to punish such people even in such times: As by inflicting such judgments, as prove greater plagues to the common people, then to their Governors: as this famine was. (For famine for the most part lieth most heavy on the meaner sort:) Or by giving over their Governors to commit such sins as will pull down public judgments: as he gave over David: or by taking away their Governors, as he took away Josiah, and then pouring out the vials of his indignation.

2. They must live in obedience to the pious laws that are made by their pious Governors. For continuance of Divine blessing upon a land, there must be like Governors, like Subjects: each worthy of other.

Finally, Governors must pray for their subjects: and subjects for their Governors: that thus one may be heard for another, and one keep judgments from another. Otherwise, A famine may be in the days of David.

§. 16. Of long continued famine.

III. A Famine may long continue without intermission. Here was a famine of three years, year after year. In Elijah's time a famine continued three years and six months. In Egypt and all the land of Canaan a famine continued seven years together. The like was in Israel in Elisha's time. In the time of the Judges a famine continued ten years, as by probable arguments may be conjectured. For, Elimelech with Naomi his wife went into Moab to sojourn there by reason of a famine in Israel. When Naomi heard that the Lord had visited his people in giving them bread, she arose to go into her own country. But from the first coming of her husband into Moab, to this her returning, she had dwelt about ten years in Moab.

1. God suffers famine to lie the longer on men, that the smart of his stroke might be the more sensibly felt: and his judgment not lightly regarded. For they who at first think nothing of famine, supposing that they have store enough laid up till the famine be gone, by the long continuance of it are brought to exhaust all their store: and when they know not whither to turn their eyes, to lift them to God in heaven.

2. Men's continuance in sin many times provoketh the Lord to continue his judgments on them. While the Israelites continued in Elijah's time to worship Baal, the famine continued. But so soon as they acknowledged the Lord to be God, rain fell down from heaven abundantly, whereby the famine was removed.

3. It is long, in famine, as in other judgments, before men use to seek after the true cause thereof. But they are ready to lay it on this wrong cause, or that wrong cause. As Ahab laid the cause of the famine in his days on Elijah: and Jehoram his son on Elisha. And the Jews in Jeremiah's time, on the reformation of their idolatry: and the Heathen in the time of the Primitive Churches, on Christians. Men are more prone to pick out false causes, then to search out the true cause. It appears to be long ere David took a right course to find out the true cause. Three years had first passed over, But when men have long wearied themselves in searching after false causes, and observe by continuance of famine that they miss of the right cause: they are forced to take another course, and to fly to God for help. On this ground faith the Lord, I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.

§. 17. Of duties by reason of long famine.

MVch wisdom may be learned from this kind of God's dealing with men, in long continuing famine; as the directions following demonstrate.

1. When there is any cause to fear a famine, do what lieth in thee to prevent it, and that so much the rather, because it may long continue if once it begin. Evils that long continue are the more to be feared, and (if it be possible) prevented.

2. When a famine is begun, in the beginning thereof humble thyself before God: seek to pacify his wrath betimes. Thus mayest thou at least prevent the extremity of famine: and move God the sooner to remove it.

3. Provide before hand, for a long time. We have herein a worthy pattern in Joseph. Many cities besieged by enemies have been forced to surrender themselves to the enemy for want of laying up sufficient store for a long siege: which if they had done, the enemy might have been forced to rase his siege, before the city were taken.

4. In famine possess thy soul with patience, (Luke 21. 19.) Such judgments as use long to continue, require the more patience. He that by reason of the extremity of a famine said, This evil is of the Lord: what should I wait for the Lord any longer? (2 King. 6. 33.) wanted patience. Had he waited a little longer, he should have had good experience to say, It is good that a man should both hope, and quietly wait for the salvation of the Lord.

§. 18. Of searching out causes of judgments.

IIII. CAuses of judgments are to be sought out. The advice which God himself gave to Joshua, when the Israelites fled before the men of Ai, tends hereunto. So doth this exhortation of the Prophet, Let us search and try our ways. It was a usual course with the people of God so to do. When Rebekah felt children struggling together in her, she said, Why am I thus? When the Israelites were twice overthrown by the Benjamites, they both times asked counsel; namely, about that matter. Though Saul were a notorious hypocrite, yet herein he imitated the custom of God's people, in searching out the cause of God's displeasure. The frequent expostulations of God's people in time of judgments, add further proof hereto: such as these, Wherefore hast thou so evil entreated this people? Why doth thy wrath wax hot against thy people? Why is this come to pass in Israel? Why is Israel spoiled? The Psalms and Prophets are full of such.

The finding out of the true cause of a judgment, is a ready way to remove a judgment: we find this true in bodily diseases. Such physicians as are most skillful in searching and finding out the cause of a disease, are most successful in curing the disease. For it is a principle verified by all sciences, Take away the cause, the effect follows. They that well find out the cause of a judgment, will be careful (if they feel the smart of a judgment) to pull away that cause. Which if it be rightly done, the end why God inflicted the judgment is accomplished. God having his end, he will soon cease to strike.

That which was before noted of the reason of the long continuance of judgments on children of men, is here further confirmed: namely, men's negligence in searching after the true causes of them: The power, jealousy, and justice of that God (whose mercy moveth him upon removal of the cause to remove the judgment) will not suffer him to take away a judgment till the cause thereof be taken away. And how shall it be taken away if it be not known? How shall it be known if it be not searched after? Wherefore let all diligence be hereunto given, whensoever we see any evidences of God's wrath: or have any just cause to suspect that it is incensed against us.

§. 19. Of Governors care in public judgments.

V. CHiefe Governors ought to be most solicitous in public judgments. So have been such as have been guided by the Spirit of God: as Moses, Joshua, Deborah, Samuel, Asa, Jehoshaphat, Hezekiah, and others.

1. To the charge of chief Governors belong all that are under their government. So as the care not only of their own souls, but also of all their subjects souls lieth on them. They are as shepherds to their flock. Therefore Christ the King of Kings and most supreme Governor over all is styled the chief Shepherd: and other Governors are called Shepherds, both by the Holy Ghost, and also by other authors. For the charge and care of a good shepherd and a good King are much alike. If any thorough their neglect of any warrantable means perish, their blood shall be required at their hands.

2. Chief Goverours have not only liberty themselves to use such means as are prescribed for removing public judgments; but also power to enjoin and command all under their authority to do what in such cases the Lord requireth. Josiah caused all that were found in Jerusalem, and Benjamin to stand to the covenant which he had made with God.

3. They being public persons, their example is a great inducement to others to imitate them. So as their care provoketh many to be careful in using all good means to remove the judgment.

4. They bear God's image, and stand in God's room: in which respect their solicitous care is both more acceptable unto God, and more available for effecting that which they aim at. For on the contrary side, their sins are more heinous and more pernicious then the sins of private persons. Insomuch as a whole people is oft destroyed by the wickedness of Governors.

Oh that such as are in high and eminent places, that are set over others, and are as God's on earth, were of the same mind that David was! That they were thoroughly affected with the public judgments that are from time to time inflicted on their land! That they were careful and conscionable in using the means which in God's Word are sanctified for removing judgments! Then assuredly would public judgments be neither so sierce, nor so long.

Let our prayer be to God daily for our governors, that the Lord would make them especially sensible of public judgments, and conscionable in doing their parts for removing them. So shall God have the honor, they the comfort, we the profit and benefit. Otherwise, if Governors sin, their people are like to feel the smart of it, as in David's time, 2 Sam. 24. 1, &c.

§. 20. Of seeking to God for removing judgments.

VI. GOD is to be sought unto for removing judgments. Observe all the instances before given of seeking out the causes of judgment, and you shall find them all to prove the point propounded of seeking to God. Unto all which the worthy pattern of Solomon's prayer made at the dedication of the temple may well be added. God himself directs us to seek succor of him. His Prophets do much press as much. This is made a property of such as are effectually called of God, and on whom judgments do kindly work. The contrary, that men should seek of others, rather then of God, is justly and sharply upbraided to them.

It is God that inflicteth judgments on children of men: Who then but he should be sought unto for removing them but the Lord? No creature can take away that which the Creator sends, but the Creator himself. As this is most true of all manner of judgments: so in particular of that which we have in hand, which is famine: whereupon I will a little more insist in the Sessions following.

§. 21. Of God's causing famine.

THat God sendeth famine upon a land, is most evident by these and other like proofs.

1. God's own testimony. For expressly he saith of himself, I have given you cleanness of teeth in all your cities, and want of bread in all your places, &c.

2. God's threatenings of this judgment. The things which God threateneth come from God.

3. Predictions of famine, by such as were endued with the spirit of God. For God reveals to such what he intends to do. And upon such revelations men of God have foretold famines.

4. The plenty which cometh from God. For if God be the giver of plenty: surely the want of plenty, yea and famine too, must needs be from him. For what is famine, but a want of such things which the Lord giveth to sustain us? And whence cometh that want, but from God's with-holding and not giving such things?

5. The causes of famine; which are sins against God. Sins against God provoke God's wrath. God's wrath incensed inflicteth judgments. Among other judgments which are effects of God's wrath, famine is one of the principal. Famine therefore must needs come from God.

6. The means and secondary causes of famine, which are all ordered by God. For secondary causes do all depend on the high primary cause, which is God's will. All are his servants. That this may more evidently appear, I will instance it in such particular means as are registered in Scripture, and there noted to be ordered by God.

§. 22. Of the means of famine ordered by God.

MEanes of famine are such as these.

1. The heavens with-holding rain. For the earth is dry of its own nature: being dry it can yield no fruit. The ordinary means of watering and moistening it, is rain from heaven. Where that is withheld, the earth waxeth dry and barren: and living creatures want that sustenance which should maintain their life. But it is God that causeth the heavens to with-hold rain. I (saith the Lord) I will make your heaven as iron, and your earth as brass. Iron cannot dissolve into water, nor brass yield out fruit. The meaning then is, that heaven over them should yield no rain, nor the earth under them, fruit. More plainly saith the Lord in other places, I will command the clouds that they rain no rain upon it. I have withholden the rain from you. I caused it to rain upon one city, and caused it not to rain upon another city. As an evidence hereof, Elias prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

2. The heavens showring down rain in such unusual abundance, as thereby the fruits which the earth hath brought forth are destroyed: especially in harvest time. We have few instances hereof in Scripture: For Judea was under an hot climate: so as oft they wanted rain, but seldom had too much. Our Northern, cold Regions of the world are most punished with over-much rain: which oft causeth dearth and famine. Yet that this unseasonable and overflowing abundance of water is ordered by God, is evident by that great instance of the general deluge: and by that extraordinary instance of thunder and rain, that at Samuel's prayer fell in a day of wheat-harvest. This phrase, A sweeping rain which leaveth no food, showeth that of old there was such immoderate rain as caused famine. And this speech of the Lord himself, I will rain an over-flowing rain, and great hail-stones, showeth, that God ordereth immoderate rain.

3. Barrenness of the earth. For God bringeth forth food out of the earth. And for their sustenance, The earth hath he given to the children of men. If therefore the earth where men abide be barren, there must needs be dearth and famine. But it is the Lord that maketh a land barren. He turneth a fruitful land into barrenness. In this respect it is said, Neither he that planteth is anything, nor he that watereth: but God that giveth the increase.

4. Very sharp winters, extraordinary frosts, snow, hail, blasting, mildew, rotting of seed under the clods, and such like means as destroy corn and other fruits, before they come to maturity for man's use. These are expressly noted to cause famine, and to be ordered by God.

5. Locusts, grasshoppers, cater-pillars, canker-worms, palmer-worms, and other like hurtful creatures which oft by their innumerable multitudes eat up all the grass, corn, herbs, and fruits of the earth whereby men and beasts are nourished: and so cause famine. These God calleth his great army. They are therefore at his command, disposed by him.

6. Enemies. These oft bring great famines: and that by destroying the increase of the earth, and all manner of cattle, and leaving no sustenance: For they kill, and burn, and spoil all that they can, when they enter into others lands. Yea and by blocking up people within narrow compasses: girting and besieging their towns and cities, so as they cannot go abroad to use any means for supply of their wants. The forest famines that ever were, have been caused this way. Enemies long besieging a place, force the enclosed to eat the flesh of asses, the dung of doves, and anything that they can chew or swallow. Yea, it forceth them to eat their own children. Now enemies which so afflict others, are God's rod, staff, axe, saw, hammer, sword, servants.

7. The plague. Many are thereby taken away: others moved to depart from their callings, and means of maintaining themselves, and providing for others. Whence follows penury and famine. We oft in Scripture read of plague and famine joined together. For the one is a cause of the other. Famine breedeth pestilence: and pestilence causeth famine. The ancient Grecians do set them out by words very like, which come from the same root.

8. Perishing of grain, fruit, and other kinds of food in store: or in the places where it is laid up. For it oft falleth out that Monopolists, and ingrossers of corn, and other commodities, do heap up, for their own private gain, all the provision they can get: which being so heaped together, by heat, or moisture, or some such other means, mustieth, putrifieth, and is made unfit for use: or by mice, rats, and other vermin is consumed: or by fire devouted: or some other way destroyed: whence followeth famine. That such courses of engrossing commodities have of old been used, is evident by this proverb, He that withdraweth corn the people shall curse him. That God hath an hand in the spoil of such treasures is evident by God's threatening to spoil, where there is no end of store.

9. Deficiency of virtue in such means as men have. This is comprised under this phrase of breaking the staff of bread: and Taking away the whole stay of bread, and the whole stay of water. That Metaphor is taken from an old man, who being not able to stand upright of himself, hath a staff to lean upon, and thereby is supported: or from a rent which is held up by the staff in the midst of it: if ye break, or take away that staff or stay, down will the old man, or the tent fall. This staff of bread, and stay of water, is that virtue which by the Divine providence is in them of nourishing such as eat the one, and drink the other. It is therefore by some translated, the strength of bread, and the strength of water. By others the vigor and power of bread and water. Take away this virtue from bread and water, they are as if they were not: of no use, of no benefit. Now it is God only that gives, or takes away this staff: and in that respect causeth famine.

As in these, so in all other means of famine the Lord hath an over-ruling providence: so as these secondary causes give witness to this, that God sendeth famine: and that therefore God is to be sought unto for removing, and taking away famine.

§. 23. Of enquiring of God in and by his Word.

Quest. HOw may we now seek of God? ^a The means of old used, are now no more of use.

Answ. In general, God requireth no other means of seeking him, then what he himself hath ordained. In particular, we have as sure and certain a means for enquiring of God, as ever the Church had: which is his written Word. This meaneth he who saith, We have a more sure word, (2 Pet. 1. 19.) And he who long before that said, To the law and to the testimony, If any speak not according to this word, it is because there is no light in them, Isaiah 8. 20. This was it which he, who in this text is said to inquire of the Lord, made his counselor, his lamp and light, Psal. 119. 24, 105.

This oracle of God first declareth the causes of famine: whereof before. § 6. If hereunto we impartially bring the testimony of our own conscience, we may soon find what causes hereof are in ourselves: and how far we in our persons have provoked the Lord to judge us. If further we bring a wise observation of the times wherein, and of the persons among whom we live, we may also find what are the common and public causes of the judgments which God inflicteth.

2. This oracle showeth what means may be used for well ordering or removing that judgment whereof the causes are found out. The means noted before, §. 8. are all prescribed in God's Word.

3. It also revealeth such Divine promises of blessing a right use of such means as are therein prescribed, as we may with much confidence rest on a good issue.

Let this therefore be the general use and close of all, that in famine and other like judgments we do as David is here noted to do, inquire of the Lord: inquire of him in and by his word: and withal, as David here also did, follow the directions prescribed by the Lord in his Word; then shall we be sure to have such an issue as David had, expressed in these words, God was entreated for the land.

§. 24. Of the extremity of famine in the last fiege of Jerusalem.

BEcause reference is often made to the history of Flavius Josephus of the wars of the Jews concerning the extremity of famine in the last siege at Jerusalem, by the Romans in the days of Vespasian the Emperor, I think it meet in the end of this Treatise distinctly to relate the said history so far as it concerneth the famine.

The famine of the City, and the desperation of the thieves both increased alike, every day more and more; so that now there was no more corn found. Wherefore the seditious persons brake into the houses, and searched every corner for to find corn; and if after their search they found any, then they did beat the owners for denying it at the first; and if they found none, they tortured the householders, as having more cunningly hidden it: And whosoever was yet strong of body and well liking, him they presently killed; for hereby they deemed him to have store of food, or else he should not have been in so good plight of body as he was. And they that were pined with famine, were by these barbarous seditious people slain, who esteemed it no offense to kill them, who would shortly after die, though they were left alive. Many, both rich, and poor, secretly exchanged all that they had for one bushel of corn, and presently shutting themselves in the secretest room of their houses, some of them did eat the corn as it was unground: others made bread thereof, as necessity and fear required. No man in the whole city sat down to eat his meat on a table, but greedily taking it, not boiled from the fire, they (even raw as it was) did ear it. Most miserable was this manner of living, and a spectacle which none without tears was able to behold; for the strongest still got the most, and the weakest bewaild their misery: for now famine was the greatest calamity they endured. And nothing doth arm men more then shame: for during this famine no reverence was had towards any man: for wives took the meat even out of their husbands mouths, and children from their parents, and mothers even from their infants, which was the most lamentable thing of all. No body had now any compassion, neither did they spare their dearest infants, but suffered them to perish even in their arms, taking from them the very drops of life. Yet could they not eat thus in such secrecy, but presently some came to take away from them that whereon they fed. For if in any place they saw any door shut, presently hereupon they conjectured that they in the house were eating meat, and forthwith breaking down the doors, they came in; and taking them by the throat, they took the meat out of their mouths already chewed, and ready to be swallowed down. The old men were driven away, and not permitted to keep and defend their food from being taken from them: the women were drawn up and down by the hair of the head, for that they hid between their hands some part of their meat, and would not forgo it. No pity was now remaining, neither to old age, nor infancy, but they took young babes eating, their mouth full of meat, and not permitting it to be taken out of their mouths, and threw them against the ground. Now if any one had prevented these thieves, and eaten their meat before they could come at them, then they were more cruel; and the other so much more tyrannously handled, as having committed some greater offense against them. They also devised most barbarous and cruel torments to extort food from others: for they thrust sticks or such like into the cavity of men's yards, and sharp thorny rods into their fundaments: and it is abominable to hear what the people endured to make them confess one loaf of bread, or one handful of corn which they had hidden.

The restraint of liberty to pass in and out of the City took from the Jews all hope of safety, and the famine now increasing, consumed whole households and families, and the houses were full of dead women and infants: and the streets filled with the dead bodies of old men: And the young men swollen like dead men's shadows, walked in the market place, and fell down dead where it happened. And now the multitude of dead bodies was so great, that they which were alive could not bury them, neither cared they for burying them, being now uncertain what should betide themselves. And many endeavoring to bury others, fell down themselves dead upon them as they were burying them. And many being yet alive, went unto their graves, and there died. Yet for all this calamity was there no weeping nor lamentation, for famine overcame all affections. And they who were yet living, without tears beheld those, who being dead, were now at rest before them. There was no noise heard within the City, and the still night found all full of dead bodies: and which was most miserable of all, the thieves at night came and took away that which covered the dead bodies nakedness, and went laughing away, and in their bodies they proved their swords, and upon pleasure only thrust many through yet breathing. Yet if any have desired them to kill him, or to lend him a sword to kill himself, that so he might escape the famine, they denied him.

What need I recount every particular misery? Mannaeus the son of Lazarus flying to Titus out of the gate, that was committed unto his custody, and yielding himself unto him, recounted unto Titus, that from the time that the Romans army was placed near the City, from the fourteenth day of April, unto the first of July, were carried out of that gate he kept, a hundred, fifteen thousand, and fourscore dead bodies; yet was not he the keeper of the gate, but being appointed to pay for the burying of the dead at the charges of the City, was forced to number the dead bodies. For others were buried by their parents, and this was their burial, to cast them out of the City, and there let them lie. And certain noble men flying unto Titus after him, reported that there were dead in all the City six hundred thousand poor folks which were cast out of the gates, and the others that died were innumerable: and that when so many died that they were not able to bury them, that then they gathered their bodies together in the greatest houses adjoining, and there shut them up. And that a bushel of corn was sold for a talent, which is six hundred crowns: and that after the City was compassed with a wall that now they could not go out to gather anymore herbs, many were driven to that necessity, that they raked sinks and privies to find old dung of oxen to eat; and so the dung that was loathsome to behold, was their meat.

An infinite multitude perished within the City thorough famine, so that they could not be numbered: for in every place where any show or sign of food was, presently arose a battle, and the dearest friends of all now fought one with another, to take the food from other poor souls, neither did they believe them that were now a dying for famine, but the thieves searched them, whom they saw yielding up the ghost, thinking that they dying for famine, had hid about them some food, but they were deceived of their hope, being like mad dogs, greedy of meat, and fell against the doors like drunken men, searching the self-same houses twice or thrice together in desperation, and for very penury they eat whatsoever they light upon, gathering such things to eat, as the most filthy living creatures in the world would have loathed. In brief, they did eat their girdles and shoes, and the skins that covered their shields, so that a little of old hay was sold for four Attiques. But what need is it to show the sharpness of this famine by things that want life? I will recount an act never heard of, neither amongst the Greeks, nor any other barbarous people, horrible to be rehearsed, and incredible, so that I would willingly omit this calamity, least posterity should think I lie, had I not many witnesses hereof, and perhaps should incur reprehension, not fully recounting all accidents of them that are dead.

A certain woman named Mary, dwelling beyond Jordan, the daughter of Eleazar of the town of Vitezokia, which signifieth the house of Hyssop, descended of noble and rich parentage, flying with the rest unto Jerusalem, was there with them besieged. Her other goods the tyrants had taken from her, which she had brought from beyond the river into the City, and whatsoever being hid, escaped their hands, the thieves daily came into her house, and took it away, whereat the woman greatly moved, cursed them, and with hard speeches animated them the more against her, yet no man either for anger or compassion would kill her, but suffered her to live to get them meat, but now could she get no more, and famine invaded her with rage and anger more then danger. Wherefore by rage and necessity she was compelled to do that which nature abhorred, and taking her son unto whom she then gave suck, O miserable child (quoth she) in war, famine, and sedition, for which of these shall I keep thee? If thou continue amongst the Romans, thou shalt be made a slave, yet famine will prevent bondage; or else sedition worse then them both. Be therefore meat for me, a terror unto the seditious, a tragical story to be spoken of by posterity, and that which is only yet heard of amongst the calamities of the Jews. Having thus spoken, she slue her son, and did seeth the one half of him, and did eat it, the rest she reserved covered. Presently came the seditious, smelling the sent of that execrable meat, threatening presently to kill her, except she forthwith brought some of that unto them which she had prepared. Then she answered that she had reserved a good portion thereof for them, and presently uncovered that part of her son which she had left uneaten; at which sight they trembled, and a horror fell upon them. But the woman said, this is truly my son, and my doing, eat you of it, for I myself have eaten thereof. Be not more effeminate then a woman, nor more merciful then a mother. If Religion make you refuse this my sacrifice, I have already eaten of it, and will eat the rest. Then the seditious departed, hereat only trembling, and scarcely permitting this meat to the mother. Presently the report of this heinous crime was bruited all about the City, and every man having before his eyes this excerable fact, trembled as though himself had done it. And now all that were vexed with this famine, hastened their own deaths, and he was accounted happy that died before he felt this famine.

This history of a mothers eating her own child, is related also by Chrysostom, Eusebius, Nicephorus, and other ancients.

§. 25. Of extremity of famine, where were no invasions of enemies, nor sieges, but immediately from God's hand.

TO the fore-mentioned extremity of famine caused in Jerusalem, by reason of enemies blocking them up, it will not be unseasonable to add a relation, out of our Ecclesiastical histories of extreme famine where were no enemies: that we who perhaps do (by reason of our long continued peace) think ourselves secure enough from fear of enemies, may notwithstanding fear God's more immediate revenging hand, even by famine now beginning, after that the plague is mitigated. The history is this.

The inhabitants of the cities of Maximinus, sore pined away with famine and pestilence, so that one measure of wheat was sold for two thousand and fifty Attiques. An infinite number died throughout the Cities, but more throughout the countries and villages, so that now the sundry and ancient demaines of husbandmen were in a manner quite done away, for that all suddenly through want of food and grievous malady of the Pestilence were perished. Many therefore sought to sell unto the wealthier sort, for most slender food, the dearest things they enjoyed. Others selling their possessions by pieces, fell at length into the miserable peril of extreme poverty: others gnawing the small shreded tops of green grass, and withal confusedly feeding on certain venomous herbs, used them for food, whereby the healthy constitution of the body was perished and turned to poison. Diverse noble women throughout the cities, driven to extreme need and necessity, went a begging into the country, showing forth by their reverend countenance and more gorgeous apparel, an example of that ancient and free manner of feeding: Certain others whose strength was dried up, tottering to and fro, nodding and sliding much like carved pictures without life, being not able to stand, sell down flat in the midst of the streets, groveling upon the ground, with their faces upward, and stretched out arms, making humble supplication that someone would reach them a little piece of bread: and thus lying in extremity, ready to yield up the ghost, cried out that they were hungry, being only able to utter these words. Others which seemed to be of the wealthier sort, amazed at the multitude of beggars, after they had distributed infinitely, they put on an unmerciful and sturdy mind, fearing least they should shortly suffer the like need with them that craved Wherefore in the midst of the market place, and throughout narrow lanes, the dead and bare carcasses lay many days unburied, and cast along, which yielded a miserable spectacle to the beholders. Yea many became food unto dogs, for which cause chiefly such as lived, turned themselves to kill dogs, fearing least they should become mad, and turn themselves to tear in pieces and devour men. And no less truly did the plague spoil every house and age but specially devouring them whom famine through want of food could not destroy. Therefore the rich, the Princes, the Presidents, and many of the Magistrates, as fit people for a pestilent disease (because they were not pinched with penury) suffered a sharp and most swift death. All sounded of lamentation, throughout every narrow lane, the market places and streets. There was nothing to be seen but weeping, together with their wonted pipes, and the rest of Minstress noise. Death after this (waging battle with double armor, to wit, with famine and pestilence) destroyed in short space whole families.

§. 26. Of famines in England.

TO other instances of great famines let me add such as have happened in England: that thereby we may the better discern what we in this our own country are subject unto.

In King William the Conquerors days there was such a dearth thorough all England, especially thorough Northumberland, and the countries next adjoining, that men were fain to eat horse-flesh, cats, dogs, and man's flesh. For all the land that lay betwixt Durham and York lay waste without Inhabitants, and people to till the ground for the space of nine years, except only the territory of Beverlake.

In King Henry the thirds reign was a great dearth and pestilence: so that many poor folks died for want of victuals: and the rich men were stricken with covetousness, that they would not relieve them. Amongst these is to be noted Walter Grey, Arch-Bishop of York, whose corn being five years old, doubting the same to be destroyed by vermin, he commanded to deliver it to the husbandmen that dwelt in his mannours, upon condition to pay as much new corn after harvest; and would give none to the poor for God's sake. But when men came to a great stack of corn nigh to the town of Ripon belonging to the said Arch-bishop, there appeared in the sheaves all over the heads of worms, serpents, and toads. And the Bailiffs were forced to build an high wall round about the corn, and then to set it on fire, least the venomous worms should have gone out and poisoned the corn in other places.

In King Edward the second his days a great dearth increased through the abundance of rain that fell in harvest, so that a quarter of wheat was sold before Mid-summer for 30 shillings, and after, for 40 shillings. An high rate in those days. The beasts and cattle also, by the corrupt grass whereof they fed, died: whereby it came to pass, that the eating of flesh was suspected of all men. For flesh of beast not corrupted was hard to find. Horse-flesh was counted great delicates. The poor stole fat dogs to eat. Some (as it was said) compelled thorough famine in hid places, did eat the flesh of their own children: and some stole others which they devoured. Thieves that were in prison did pluck in pieces those that were newly brought amongst them, and greedily devoured them half alive.

When Henry 6. reigned, scarcity and dearness of corn forced men to eat beans, pease, and barley, more then in an hundred years before. Bread-corn was so scarce in England, that poor people made them bread of Fern-roots,

In the time of King Henry the eight there fell such rain in November and December, as thereof ensued great floods, which destroyed corn-fields, pastures, and beasts. Then was it dry till the 12 of April: and from that time it rained every day and night till the third of June, whereby corn failed sore in the year following.

Again in the time of the said King, such scarcity of bread was in London, and in all England, that many died for default thereof, The King of his goodness sent to the City of his own provision 600. quarters, or else for one week there had been little bread. The bread-carts coming from Stratford-Bow towards London, were met at Mile-end by the Citizens: so that the Major and Sheriffs were forced to go and rescue the said carts, and to see them brought to the markets appointed.

Many more instances of exceeding great dearth in other Kings times might be added, but these are sufficient.

§. 27. Of uses to be made of the terribleness of famine.

BY the forementioned instances of famines in this our and, it is manifested what may befall us: how patient the Lord is toward us: what cause we have to fear God, and to take heed how we provoke him to inflict even this judgment, which may prove very fearful, as hath been proved: and finally, how it standeth us in hand, when there is cause to fear a famine, or when a famine is begun, to search out the causes thereof, to confess before God our sins, to turn from them, humbly, heartily, earnestly, extraordinarily, with weeping, fasting, and prayers to supplicate mercy of the Divine Majesty. We have a late evidence of the efficacy of such means used. For in the year 1626 it rained all the spring, and all the summer day after day for the most part, until the second of August, on which day by public Proclamation a Fast was solomnly kept throughout the whole Realm of England, and Principality of Wales, as it had by the same Proclamation been solemnized in the Cities of London and Westminster and places adjacent, on the fifth day of July before. On the said second of August the sky cleared, and rain was restrained, till all the harvest was ended: Which proved a most plentiful Harvest. Thus the famine threatened and much feared was withheld. So as God's ordinances duly and rightly used are now as effectual as ever they were.

§. 1. Of the Resolution of the whole History.

T HE history of the Israelites in the wilderness is a visible representation of God's governing his Church in this world. The Apostle therefore having culled out sundry choice instances, maketh this inference upon them, These things were our examples. And this, These things happened to them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore, as other histories of holy Scripture, so these especially, are to be read and heard, not as mere records of ancient times, but as presidents wherein we may learn what God expects of us, and what we may expect of him.

Among other particulars, the history recorded in the latter part of the 17. chapter of Exodus, from the beginning of the 8. verse, to the end of the chapter, is very remarkable in it self, and very seasonable for our times, wherein so many Amalekites assault the Israel of God.

The Sum of this history is

A Narration of a glorious victory.

The parts are two

• 1. A Description of the Battle.
• 2. A Declaration of the Event.

In setting out the Battle, he showeth

• 1. The Assault.
• 2. The Defense.

The Assault is

• 1. Expressed in two words
  • Came.
  • Fought.
• 2. Amplified by the
  • Persons.
  • Place.

The Persons are

• Assaulting. Amalek.
• Assaulted. Israel.

The Place was Rephidim.

In the Defense are noted

• 1. The Means.
• 2. The Success.

The Means are of two sorts

• 1. External.
• 2. Internal.

The External means are set out by

• a charge, verse. 9.
• obedience thereto, verse. 10.

The Internal by

• Promise. verse. 9.
• Performance. verse. 10.

In the Charge are expressed the

• Persons.
• Matter.

• The Persons Giving The charge, Moses
• The Persons Receiving The charge, Joshua.

The Matter is

• 1. To prepare for war. Choose us out men.
• 2. To wage war
  • Go out.
  • Fight with Amalek.

The more to encourage Joshua hereunto, Moses addeth his promise of using internal means. In which promise are four observable points.

• 1. The Action promised. I will stand.
• 2. The Time when. Tomorrow.
• 3. The Place where. On the top of the hill.
• 4. The Instrument with which. With the rod of God in mine hand.

Joshua's obedience to the fore-mentioned charge being every way answerable thereto, is set down,

• 1. Generally. So Joshua did as Moses had said unto him.
• 2. Particularly in the most principal branch thereof, And fought against Amalek.

The Performance of the Promise is

• 1. Generally propounded.
• 2. Particularly exemplified.

In the General we have

• 1. The Persons.
• 2. The Preparation.

The Persons are

• Principal. Moses.
• Assisting.
  • Aaron.
  • Hur.

The Preparation is by ascending to a fit place where they might see the Armies. They went up to the top of the hill.

Before the particular exemplification of the foresaid promise, The Issue thereof is inserted; which is different according to the occasional signs. Here therefore are

• 1. Two differing signs.
• 2. Two differing issues.

Both these do answer each the other.

• The first sign is of a steady faith, Moses held up his hand.
• The second is of a weak faith, He let down his hand.

• 1. The issue answerable to the first is that Israel prevailed.
• 2. The issue answerable to the second, that Amalek prevailed.

In the particular exemplification of the performance of the foresaid promise the actions of two sorts of persons are described.

• 1. Of the Principal: Moses.
• 2. Of the Assistants
  • Aaron.
  • Hur.

The Actions of the Principal are actions of

• 1. Weaknes.
• 2. Steddines

His Action of weakness was before expressed, verse. 10. (He let down his hand) but is here implied,

• 1. By the cause thereof, Moses hands were heavy.
• 2. By the means he used. He sat on a stone.

The Actions of the Assistants are of two sorts. Both which are amplified by the benefit that thereupon followed.

The first kind of action was to procure him ease, in two phrases

• 1. They took a stone.
• 2. They put it under him.

The second was, to assist him themselves.

In this latter is expressed

• 1. The Matter, what they did. Aaron and Hur staid up his hands.
• 2. The Manner, how they did it. The one on the one side, and the other on the other.

In the benefit that followed thereon, is noted

• 1. The Steddinesse of the Principal. His hands were steady.
• 2. The Continuance thereof. Until the going down of the Sun.

The Success was very successful. It was Victory: which is

• 1. Implied, in this word discomfited.
• 2. Amplified by the
  • Persons.
  • Means.

The Persons are the

• Conqueror. Joshua.
• Conquered
  • Amalek
  • His people.

The Means was, with the edge of the sword.

The Event following upon this Battle, was a Memoriall of it.

The Memoriall was of two kinds.

• One enjoined by God.
• The other made by Moses.

In the former there is

• 1. A charge.
• 2. A reason thereof.

In the Charge we have

• 1. The Persons.
• 2. The Matter.

• 1. The Person who gave the charge. God.
• 2. The Person to whom it was given. Moses.

The Matter consisteth of two branches. The former noteth

• 1. The thing enjoined.
• 2. The end thereof.

In the thing enjoined is noted

• 1. The action. Write this.
• 2. The Instrument wherein. In a book. The end is, For a Memoriall.

The latter noteth

• 1. The action to be done. Rehoarse it
• 2. The person before whom. In the ears of Joshua.

The Reason is taken from God's purpose against Amalek, which was utterly to root him out.

In setting down hereof are noted the

• Persons
• Action.

The Persons are

• 1. Destroying, God. I will.
• 2. Destroyed. Amalek.

The Action is a severe jadgement. Whereof we have

• 1. The kind. Put out the remembrance.
• 2. The extent. Vtterly from under heaven.

The Memoriall made by Moses is

• 1. Related. verse. 15.
• 2. Justified. verse. 16.

In the Relation is expressed

• 1. The Thing done. Moses built an altar.
• 2. The Title given to it. He called the name of it Jehovah-Nissi.

The Memoriall which Moses made is Justified by the Reason thereof. Which is 1. Generally implied in these words. For he said, Because. 2. Particularly expressed, and taken from God's implacable wrath against Amalek. In expressing whereof is declared

• 1. The Ratification of the Doome.
• 2. The Aggravation of the Doome.

The Ratification is by God's oath. The Lord hath sworn.

The Aggravation is

• 1. By the kind of judgment. The Lord will have war with Amalek.
• 2. By the Continuance of it. From generation to generation.

§. 2. Of Amaleks malice against Israel.

THe first point in the Narration of this glorious victory, is the Assault. Wherein the Assaulter, Assault, Assaulted, and Place of Assault being all expressed, I will begin with the Assaulter, who is here said to be Amalek.

As his name was, so wash. The name Amalek hath a double notation applied to it. The first is this, a smiting people. The other, which is given by an ancient Father, is this, A King of the wicked. That which shall further be spoken of Amalek, will give evidence to both these notations, and demonstrate that he was a smiting people, and a King of the wicked.

Amalek (as also Israel) is a collective word: it compriseth under it the posterity of Amalek, even that people, that nation that descended from him. Now Amalek, the man that was the first head, and stock of this distinct nation, from whom the name was primarily taken, was Esau's grand-child, or nephew, For Amalek was the son of Eli pkaz, and Eliphaz the son of Esau, and Esau the son of Isaaek, and brother of Jacob, who was also called Israel. So as the Amalekites were within three degrees of the same stock whereof Israel was.

1. Ob. The posterity of Esau were called Edomites. How then can the Amalekites be thought to come from Esau?

Ans. The legitimate posterity, such as were borne of his wives, or his sons wives, were indeed called Edo mites. But Amalek was the son of Esau's son by a concubine: and therefore severed from Esau's stock: so as he himself was counted head of a stock.

2. Ob. Moses maketh mention of the Amalekites above an hundred years before Amalek the son of Eliphaz was borne.

Ans. Moses useth that title Amalekites by way of Anticipation: which is to give that name to a place, or to the Inhabitants of a place, whereby they were called, when the history that maketh mention of them was written, though at that time whereof the history writeth they were not so called. Now Moses lived long after Amalek was borne: and because the posterity of Amalek in Moses his time lived in that country which Cheder. laomer and the Kings which were with him, destroyed, he saith that they destroyed the country of the Amalekites; that is, the Country where the Amalekites afterwards dwelt. Kadesh is so named in that place. Such figurative phrases are frequent in Scripture.

It remains then that the Amalekites and Israelites came all from Isaac: so as in relation to him they were of the same stock. Yet were the Amalekites as malicious enemies against the Ifraclites as ever were any. He therefore spake a truth, that said, Amalek carrieth the shape of the Devil. Of their enmity the Holy Ghost giveth these evidences.

• 1. They were the first that enemy-like set upon Israel, after their escape out of Egypt thorough the Red Sea. This Balaam acknowledgeth where he saith, Amalek was the first of the nations, meaning (as our last English Translators have noted in the margin of that place) The first that warred against Israel.
• 2. They could not long keep in their malicious mind against Israel: for before the third month of their being in the wilderness they assault them.
• 3. They set upon Israel without any cause, or provocation on Israel's part. Israel had not as yet taken arms against any.
• 4. What they did they did most basely. For they laid wait for Israel in the way when he came up from Egypt: and smote the hindmost of them: even all that were feeble behind them, when they were faint and weary.
• 5. Notwithstanding that they were here discomfited by Israel, yet after this they take advantage against them: and when some of Israel went up to the top of the hill without Moses their guide, and the Ark their confid • nce, the Amalekites with the Canaanites smote them, and discomfited them even to Hormah.
• 6. They joined with the King of Moab, and with the children of Ammon, and went and smote Israel.
• 7. They joined with the Midianites, and with the children of the East to spoil Israel, leaving them no sustenance, nor sheep, nor ox, nor asse.
• 8. The answer which God made to Israel in these words, The Zidonians, and the Amalekites, and Maonites did oppress you, &c. And this phrase which Samuel useth to Agag, thy sword hath made women childless, imply many mischiefs which Amalek did to Israel.
• 9. In David's absence, and while the Israelites are in camp against the Philistines, the Amalekites invade Ziklag that belonged to David, and burn it, and take the women captive, and go away with all the spoil thereof.
• 10. Haman that cruel enemy of the Jews, who sought utterly to root out the whole nation, was an Amalakite. For their Kings were called Agag, as the Egyptian Kings, Pharaoh. Hereupon is Haman styled an Agagite, who was an Amalakite.
• 11. The Psalmist putteth them into the Catalogue of Israel's implacable enemies.
• 12. God's oath against them giveth evidence of their malicious mind against Israel.
• 13. So do the many charges which God giveth for their utter destruction: and God's displeasure against Saul for sparing them.

These evidences do sufficiently show what malice Amalek had against Israel: whereof no just cause was given on Israel's part: but such as these on Amaleks part.

• 1. The brood was a bastard brood. It issued from an illegitimate stock. Now commonly such as are basely borne, even they and their issue are of ill dispositions. Instance Ishmael, Ammon, Moab, Abimelich the base son of Ierubbaal, and many others. God therefore would not have a bastard enter into his congregation, even to his tenth generation.
• 2. The inveterate hatred of their ancient predecessor Èsau against Jacob was propagated to this his posterity.
• 3, There was no fear of God in them. Now where no fear of God is, there is no restraint of malice, or of any other corruption.
• 4. The divine blessing which accompanied Israel: for an envious eye is evil because of others good.
• 5. The Arabians (among whom the Amalekites are reckoned) living much on spoil, the Amalekites saw that good booties might be had from Israel: and at this time they well understood what jewels and treasures Israel had brought out of Egypt.
• 6. The Amalekites had forsaken the God of Abraham, Isaac, and Jacob, whom Israel still professed: and so were of a contrary religion.

From that which hath been delivered concerning Amaleks malice, this may well be inferred, that Malice is the fountain of all evil.

§ 3. Of inveterate hatred.

THe implacable hatred of the Amalekites giveth evidence, that

Inveterate hatred is hardly satisfied. It endeth not with a man's life, but is oft propagated to posterity. Amalek received it from his grand-father Esau and propagated it to his posterity. The forementioned instances give abundant proof hereof. The like may be exemplified in the other branch of Esau's posterity, the Edomites; and in the Ishmaelites and Hagarens, the of spring of Hagar, Abraham's concubine: and in the Moabites and Ammonites, the progeny of Lot. The Prophets are full of expostulations and exclamations against all these, for their bitter hatred against Israel, manifested by all the occasions that they could take of doing any mischief unto them. Though there was a nearer propinquity betwixt all these and the Jews, then betwixt them and other nations, yet their hatred was more against the Jews then against any other nation; so as they were ready to join with others against the Jews, and when by others the Jews had been overthrown and captivated, they would insult. How implacable and insatiable was the hatred of the Priests, Scribes, Pharisees, and other Jews against Christ and his Apostles? To omit the many instances that for proof hereof might be gathered out of the histories of the Evangelists, of the Acts of the Apostles, S ^t . Paul beareth this witness against them, They killed the Lord Jesus, and their own Prophets, and have persecuted us, &c. Ecclesiastical histories give instances of like hatred and malice of others in succeeding ages. And we in our age have found woeful experience of as much in the hatred of Papists and others against us.

Wrathfull and revengeful affections, whereof malice and hatred are not the least, are of a spreading and increasing nature: like fire, the longer it continueth (especially having matter to work upon) the further it spreadeth it self, and the hotter it waxeth. But the fore-named affections can never want fuel. Goodness it self, by reason of the malignant disposition of such as are malicious, becomes fuel to the fire of malice and hatred. These fiery affections therefore may fitly and justly be added to the number of those things that are never satisfied, nor will say, It is enough. (Pro. 30. 15.) Especially against truth and virtue is malice always mad.

Both the power which the God of this world hath over the men of this world, and also the deep rooting that corruption hath taken in the hearts of natural men, is hereby manifested. That which so far spreadeth it self, which so long continueth, which is so insatiable, as we heard malice and hatred to be, must needs have fast and deep rooting. And the fire which is ever and anon flaming forth, must needs be blown up by some means or other. Now the Devil is he, that is ready at all turns, where he observeth fire to be, to blow it up. And, where he is suffered so incessantly to incense the fire of malice, what can we else think but that he there beareth a great sway; yea that he hath the whole rule? A matter of much humiliation. For what is more contrary to the Divine nature? Surely in this respect there is a great gulf betwixt it and us. For where he is always delighted in doing good, on the contrary, the pernicious affection of malice doth work in us a desire to do wrong even to such as are harmless.

How wise and circumspect ought we to be, that are of the Church of God, so long as we live in this world, that we give not unnecessary advantages to such malicious persons, whose wrath is implacable, whose hatred is insatiable? So long as there are Israelites in the world, there will be Amalekites. So long as there are people that profess the name of the true God, there will be malicious enemies that for their profession sake will work them all the mischief that possibly they can. As there is a direct contrariety betwixt truth and error, so there is an imbred antipathy betwixt professors and maintainers of the one and the other (as is betwixt the wolf and the lamb) by reason of that malicious and mischievous disposition that is in enemies of the truth. The nearest bonds of nature are in this case little or nothing regarded. For, the brother will betray the brother to death: and the father the son: and the children will rise against the parents, and cause them to die.

Among other reasons of this immortal fewde against worshippers of the true God, and professors of the true Religion, this is one of the chief, that Truth is a light, that discovereth the evils that lie hid in darkness. Now the nearer that such as are of the light are to such as live in darkness, the more conspicuously are their evil deeds discovered: which makes them the more fret and fume.

What wonder is it, if the like fall out in our days? Before our days it was so: and after our days it is like to be so, Papists to Protestants are as Amalekites to Israelites. We see therefore that no propinquity of country, kindred, neighbor-hood, or the like, can restrain their malice, but they are ready to take all advantages they can against us. Their profession being palpable Antichristianism, this their malice against us is an evidence that our Religion is true, and Orthodox Christianity: which may minister unto us no small comfort against their bitter hatred of us.

§. 4. Of undue beginning war.

II. THe evidence of the Amalekites malice is noted in these two words, came, fought. The first word, came, implieth that the Amalekites first set upon the Israelites. The other, and fought, importeth an hostile attempt against them, whereby the Amalekites thought to have utterly destroyed the Israelites. The word signifieth to devour and consume, as well as to fight against; or to join both together, it signifieth by fighting to consume. In allusion whereunto David saith of the ordinary instrument of war, The sword devoureth one as well as another. And where Moses speaketh of devouring, he useth this word.

From this evidence of their malice we may infer, that

It is a property of a malicious enemy first to seek others destruction: or causelessly to begin war. This is noted as an evidence of the malicious mind of the Egyptians, Canaanites, Amorites, and of all those enemies which invaded and annoyed the Israelites, in the time of the Judges and Kings. On this ground the Prophet makes this complaint, I am for peace, but when I speak they are for war. And oft doth he complain that without cause they laid a net for him, without cause they digged for his soul: wrong fully they were his enemies, they hated him without cause: they fought against him without cause: they persecuted him without cause: They chased me sore (saith the Church) like a bird without cause.

Malice hath no respect to equity or honesty, nor to honor or reputation. It only careth to satisfy its own venomous humor, which (as we heard before) can never be satisfied. It is therefore impatient at all delays. It is ready to take all opportunities of doing mischief, whether they be just or unjust: whether there because or no cause. And whereas that light of understanding which is in men, even as they are reasonable creatures, might somewhat direct them in points of common equity and policy, malice, like a thick cloud, ariseth before that light, and so obscureth and hideth it, as no direction can from thence be taken. Herein then men offend against the light of nature. For the Heathen Philosophers who had no other light, accounted that which was just and honest to be profitable: and nothing but that. Profit is always a companion of honesty: and honesty of profit.

Ob. Were the two sons of Jacob, who first set upon the Shechemites and slow all the males among them, (Gen. 34. 25.) and Joshua, who went and fought against the Canaanites, and utterly destroyed them, Ios. 12. 7, &c. and David, who went and smote the Philistines, Moabites, Edomites, Syrians, and other nations, (2 Sam. 8.) were these and others of the people of God-blinded with hatred, and whetted on with malice, in that they first set upon their enemies?

Answ. 1. All particular actions of such as are otherwise good men are not every way justifiable, and imitable. Instance that of Simeon and Levi which their old good father by divine instinct cursed.

2. That which those sons of Jacob did, they did not altogether without cause. They did it in revenge of the dishonor done to their sister. But this is not altogether to excuse them. For their anger was fierce, and their wrath was cruel.

3. As for Ioshuaes rooting out of the Canaanites, he was not moved thereto by malice, because he did it not of his own motion, but by express charge from God himself. For the Canaanites by their extreme wickedness had deserved utterly to be rooted out of their land: God therefore (the supreme Lord over all nations) made Joshua his Minister to execute his just judgment upon them.

4. The enemies whom David subdued, had before his time done exceeding great wrong to Israel; that therefore which he did was partly as a just punishment of their unjust wrongs, (for lawful war is a public execution of public justice) and partly as a means to secure Israel for the time to come from further wrong. These premises duly considered, it may truly be said that David never began wa • re, but provoked thereto. Of the Philistines it is in special said, that when they heard that David was anointed King over Israel, all the Philistines came up to seek David, (2 Sam. 5. 17.) that is, to prevent David by giving the first on-set, and beginning war. For God so ordered it, that David should not begin war against them, least he might seem ungrateful.

By these answers the difference betwixt wars begun lawfully on just causes, and unlawfully and maliciously upon no just ground, may be discerned.

The application of this point especially concerneth Kings, Princes, States, Generalls, Captains, Soldiers, and all such as wage war, to take heed that inward passion, hatred, malice, undue desire of undeserved revenge, or any such like unjust and unwarrantable provocation whet them not on to begin war. They are to be accounted truly valorous, and magnanimous, not who offer, but who protect from wrong. I shall afterwards (§ 18.) have occasion to treat of the just causes of lawful war. In the mean let notice be taken of the ill success that such wars have. Not to insist on this of Amalek, or of other malicious enemies of the Church, let the woeful issue of Josiah his going to fight against Necho King of Egypt without any just cause on Nechoes part, be noted. If God punished this fault so severely in such a worthy, such a beloved one as Josiah was, who not in hatred, or malice, but upon rash suspicion, and unadvised policy went out and fought against Necho, how can they, whom malice sets on work in like cases, look to escape the revenging hand of a just God? Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner: Pro. 11. 31.