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NVMB. 16.46.— For there is wrath gone out from the Lord; the Plague is begun.
I Need not tell you why at this time I make choyse of these words to treat on.
This Argument had not bin out of season, if wee had handled it before euer this plague of pestilence arrived our coasts, and when we only heard how it raged in Holland, and in other parts beyond the Seas. They there of the reformed Churches espe∣cially, are our brethren, & wee members with them of the same body mysti∣cal. And as we shold have sympathized more with them than we did, so wee should have taken warning by Gods heavy hand up∣on them when first the plague began with them,
and wrath was gone out frō the Lord. For this judge∣ment of plague, as an O∣verflowing scourge of the Lord, (as other like judg∣ments are) ends not com∣monly where it begins: neither should wee have made a covenāt with death (as if we had bin at agree∣ment with hell) to say in our security (and it skils not whether wee say it in word or in deed.) When the overflowing scourge shall passe through, it shall not come unto us. At the first going out of wrath it concerned us to haue bin warned, and to have pre∣pared
to meete our God by true repentance, and intreaties of peace: and when his judgements once began to bee in the earth, to haue learned righ∣teousnesse. How much more now, when Gods bow is further bent, and his arrowe of Pestilence hath reached even unto us, shall I say of this nati∣on only, nay to us of this sinfull place and Towne where we liue, and where (after a pretty warning and summons given us a few moneths agoe when it arrived oura Port, and made its abode there a while chiefly, yet so as
that it sent up the river to us some few messengers of death) where I say, af∣ter some few moneths in∣termission, it hath broken out fearefully, and begins to spread like wildfire, mo perishing by it this first fortnight since it began, or was discovered amōgst us, then either formerly with us, or yet with the great and mother-citie of London, in the first three moneths after it began with them some 11. yeres agoe (though for number of parishes the dispropor∣tion bee thirtie to one:) When God makes such
speed at the first going out of his wrath here amongst us, will it not concerne us also to make speed and to hasten our repentance, yea not us only, but our neigh∣bouring towns and cities, yea generally all townes and cities in these his Ma∣jesties kingdomes? For if yet we wil be secure, that will concerne us which long since was spoken to Ierusalem & Ephraim and to the scornefull men who ruled that people: first, woe to the crowne of pride, to the drunkards of Ephraim: The crowne of pride, the drunkards of Epharim shal
be troden under feet: And the glorious beauty which is on the head of the fat valley shall bee a fading flower. Then, for their securitie thus they are threatned, (and why not we now, of this place especially, be∣ing as proud, sensual, scorn∣full and secure as they?) your covenant with death shalbe disanulled, and your agreement with hell shall not stand; when the over∣flowing scourge shall passe through, then ye shalbe tro∣den downe by it. From the time that it goeth forth, it shall take you: for morning by morning shall it passe o∣ver, 〈2 pages missing〉〈2 pages missing〉
wherupon the Lord shew∣ing himselfe strong on the behalfe of his servants, was ready to have consu∣med the whole congregati∣on all at once as in a mo∣ment, but that they who were injuried interceded for them; the effect of whose intercession was a Direction from God to the Meanes by which he would be pacified, which Moses receiving from God gives in charge to Aaron, (herein a type of Christ) that he would take a cen∣ser, and go quickly to the Congregation, and make an atonement for them:
and why? was it not high time? Yes assuredly; for there was wrath already gone out from the Lord, the plague was begun: and ere hee could get into the middest of them and per∣forme his office, there di∣ed of the Plague fourteen thousand and seven hun∣dred; which meanes if it had not bin used in time, the whole Congregation had bin consumed.
THese words are for our present use at this time, and chiefly teach us this maine Lesson:
[Doctr.] When God manifests his displeasure against us for our sinnes, whether it bee by plague and pestilence or otherwise, we are spedily to use the meanes which hee
hath appointed to stay and pacifie his wrath.
So it was here: Wrath is gone out, therefore run in: or goe quickely to the Congregation, and make an attonement for them; for wrath is gone out, &c. Which du∣ty, though it then proper∣ly belonged to Aaron, a type as is said of Christ, who onely turnes away wrath, and delivers us from wrath (as present so) to come; and now in great part to the Ministers of the new Testament, who especially at such times as these must weepe betweene
the porch and the Altar, & say, Spare thy people o•• Lord, &c.
Yet it belongs to others also, as to Christian Ma∣gistrates, and generally to all and every one who in CHRIST profes∣seth himselfe to be a Spi∣rituall Priest. This point I shall presse and vrge by arguments fetched espe∣cially from the Text; Therefore as Preparatorie thereunto, let us first (but very briefly) no••e and lay open some particulars of the Text.
Fire and Water, a Plague, and a Plaister; a Lumpe, boyle, rising and swelling of the Plague, and a lumpe of Figgs as a plai∣ster for the same.
The former expressed by wrath and plague, is an effect both of their sin as the cause, and of Gods ju∣stice as the Author and in∣flicter of the same, it be∣ing said, wrath is gone out frō the Lord: the latter is implied in the first word For: for wrath is gone out, therefore take a censer, and use the meanes to quench it. So that now wee have here 1. a Do∣ctrine,
concerning the just wrath of God against sin∣ners: 2. Causes, reasons and grounds of it: and 3. The use of all, by way of Inference, which we must chiefly insist upon, though the former haue their speciall reasons and uses also.
The evill is here called with respect to God, Wrath or hot anger; with respect to man, a Plague.
First, by wrath here we understand some judge∣ment and effect of such anger and displeasure as is in God himselfe, wher∣by being truely and in∣wardly
displeased with∣in himselfe with sinners, and alienated in his loue from them for their sinn, hee manifests so much by some reall tokens of the same.
[Quest 1] Quest. 1. How is wrath in God?
[Answ.] Answ. Not properly as an affection: though e∣ven so it was in Christ, God—Man; yet without sinne or perturbation, and as pure water put into a pure and cleane glasse, which being jogged and moved retaines its cleare∣nesse still, and not as com∣monly it is with us, who
sin in our anger, through the muddinesse which i•• in us through natural cor∣ruption. It is said to be i•• God, in regard of that tru•• displeasure and dislike o•• our sin, whereby he truly hates it, and is contrary to it and to sinners, ready to extirpate both sin and sin∣ners, yet without any per∣turbation, griefe, or dis∣quiet within himselfe▪ howsoever, what God speaks after the maner of men, we must understand so as becomes the high & holy majestie of God.
[Quest. 2] Quest. 2. How goes wrath out from God?
[Answ.] Ans. When hee mani∣fests this his inward dis∣like of sin, and contrariety against sinners, by some outward token of his wrath, wherby he would be knowen to be displea∣sed; as on the other hand, vertue was said to be gone out of Christ, when his po∣wer and mercy was mani∣fested in healing the wo∣man (which had the bloo∣dy issue) of her plague, wch thing immediately upon her touching of him was made known unto her. So here; therfore as men be∣ing angry, shew their an∣ger by some evill lookes,
words or blows, & deed•• so God is said to bee ••••∣gry, and wrath to goe o•• from him, when especia∣ly he inflicts some punish∣ment or calamity, wher••¦by he shews his dislike our sinne. So Math. 3. Rom. 3.5. & 4.15. & 5.••
[Doctr.] Now this may teacht•• that sin is truly displeasi•••• unto God, hee neither ap∣prooves of it, nor of us 〈◊〉〈◊〉 our sinne. The Reason is [ 1] 1. sin is impuritie and un∣cleanness, and therfore 〈◊〉〈◊〉 that regard both sinn and sinners are most contrar•• to his most holy nature•• [ 2] immaculate essence. 2. S••
〈◊〉〈◊〉 disobedience, and so op∣••••seth and withstandeth his holy will which is So∣veraign: no marvell then if God oppose and resist such proud sinners, and walke contrarie to them that walke contrary to him. 〈◊〉〈◊〉 Sin, especially in these [ 3] daies of grace, is unthank∣fulnes, and therefore just∣ly hated of him. 4. In a [ 4] word, it is dishonor to him, especially such sinnes as now are sinned, when all our sins are in a manner a∣gainst all his attributes of goodnes, mercy, grace, ju∣stice, and against his works and manifestation of his
attributes, as also again the light of his Gospel•• of our consciences &c. 〈◊〉〈◊〉 regard whereof, no m••••••¦vell if hee both threa•••••• sin in his Law, annexin•• curse to the breach of 〈◊〉〈◊〉 and daily, even in this li•••••• plague and punish sin a•••• sinners.
[Vse. 1] Vse. See then what 〈◊〉〈◊〉 doe when we sinn again God: see what wee gai•••• by doing our owne wi•••• and following our ow•• counsels contrary to God wee being our selves u••¦der his displeasure, we•••• provoke a gracious Go•• yea the great and drea••¦full
Majestie of Heaven, and that to the confusion of our own faces. At this time hee manifests much wrath against us of this p••ace, as also in part, the whole kingdom; for wrath is gon out from him against as, the plague is begun, and renued, after such havock as it hath formerly, not many yeares ago, made a∣mongst us, especially in the Mother citie, but ne∣ver the like with us to that it is like to doe now. But oh the stupidity, grosness, and senselesnesse of our hearts! here I may take up Moses his complaint in
like case, Who knoweth th•• power of thine anger? eve•••• according to thy feare, so•••• thy wrath. Whose heart•••• smitten with feare answe¦rable to the terriblenes 〈◊〉〈◊〉 thy wrath, & by occasion of thy feareful judgment as yet they should bee who so feares thee fo•••• this thy wrath, as by it 〈◊〉〈◊〉 depart from evill? for 〈◊〉〈◊〉 the feare of the Lord (wher•• it is indeed) men depart 〈◊〉〈◊〉 evill: oh that this terro•• of the Lord, (wherby 〈◊〉〈◊〉 are even at this time? some regard made to ap¦peare before the judge¦ment of the Lord, wh••
now sets our iniquities be∣fore him, our secret sinnes in the light of his counte∣nance, who are now consu∣med by his anger, and trou∣bled by his wrath; oh I say that this terrour of the Lord) could drive every one of us to our dutie, as the terrour of the last judgement did Paul; and could bring us in time to true repentance and humi∣liation of soule! And here let us take up Moses his Prayer also, (oh that wee did it with like heart and true desire!) So teach us to number our dayes, that wee may apply our hearts unto wisedome: For in∣deed
it is God only who by his Spirit accompani∣ing his Word and Iudge∣ments, can free us from this stupiditie, and bring us to a due considerati∣on of our wayes, and re∣pentance for the same: then and not till then, may wee with comfort, hope and good confidence make that his next petiti∣on; Returne, O Lord his long? and let it repe•••• thee concerning thy ser∣vants (and so on as the•••• it followeth.)
NOw this Wrath in particular, and with respect to man is here cal∣led a Plague, or a Stroke, from a word which signi∣fieth to smite, and that to death: and so it signifieth generally any judgement of God which is to death:
as a slaughter by the sword, and by hanging, Iosh. 22.17. with Numb. 25.3.4.5. And generally of Aegypts plagues it is said; I will send all my Plagues upon thine heart. Origen turnes the word Confraction or breaking: and so the Greeke here, hee hath be∣gun to breake, that is to de∣stroy: whence Orige•• notes that the wicked a•••• as earthen vessels of disho¦nour to bee broken. An•• doubtlesse the Lord by his judgements breakes i•• upon his people like th•• sea, and makes a brea•••• among them as now by Pestilence, by which he••
scatters us one from ano∣ther, &c. And of this Plague by Pestilence wee understand the word here. This same word is used also by Moses, when hee speakes of the last Plague of Aegypt, the death of the first borne, wherewith God is said (by his An∣gell) to smite them. And that Angell is called a Destroyer: For as God by an Angell delivered his people out of Aegypt, so by an Angell hee de∣stroyed their enemies, Hebr. 11.28. So that it is very likely that those first borne were destroyed by Pestilence, to which I
I conceive the Lord in Amos hath reference, when hee saith, I have sent among you the Pestilence after the manner of Aegypt. Even so in the Pestilence which was in King Da∣vids time, hee is called the Angell that destroyed the people. Moreover, these Murmurers were threatned to bee smitten with the Pestilence, I will smite them, saith the Lord, with the Pestilence: now when (after this threat∣ning) were they so smit∣ten unlesse at this time It is not much materiall to our maine scope, whe∣ther this Plague here were
the Pestilence, or no; yet so we now take it, [Doctr.] and doe observe, that the Pestilence is Wrath, or a signe and ef∣fect of Wrath, and of Gods displeasure: Here wee see the one is explanied and expressed by the other: and this is the Observation hence to be made: yet it is not so much a signe of Gods wrathfull displea∣sure, to each and every particular person smitten by it (seeing a child of God may both be smitten and die of it) as to the Communaltie, to the Kingdome, Citie, Towne or place where it is, in which a breach is made, as
in Davids case. Yet here in my text, they were all guilty; and for the most part the Pestilence, as well as the Sword, comming to avenge the quarrell of Gods covenant, and to pu∣nish the disobedient and obstinate, its maine bu∣sines is with those against whom God hath the grea∣test quarrell.
The Plague then is, and must be taken to be a fear∣full signe of Gods displea∣sure and wrath: as it was said of the Aegyptians, H•••• (that is God) cast upō them the fiercenesse of his anger, wrath and indignation, and trouble, by sending evill an∣gels
among them. — Hee gave their life over to the Pestilence: and smote all the first-borne in Aegypt, &c. So Numb. 25.3, 4, -8.
This is not an ordinarie death, or death barelie, or a debt we owe to God and Nature, as an effect of ori∣ginall Sin, or of Sin gene∣rallie; but this, as the like deaths by Sword and Fa∣mine, is an effect of some great, speciall, spreading, and raigning Sins. In it is wrath; and the face of an angrie God, may, & ought be seen in it.
For 1. Gods hand is more seen (or to be seen) in it. God is said To fall up∣on,
or to meet men with Pe∣stilence. And its A falling into the hands of the Lord. In the place, Exodus 5.3. as elsewhere, I know the Greeke and Chaldee tran∣slate the word there used (Deber) Death: yet that death is Pestilence; for so the Holy Ghost puts it for Pestilence in Revel. 6.8. from Ezek. 14.21. So the Murraine or Pestilence on the cattel is said to be from the hand of the Lord.
2. Commonlie it is a grievous death (as that a grievous Murraine, Exod. 9.3.) And the Psalmist cals it noysome, or rather wofull Pestilence, or Pest of
wofull miseries or evils. Now what these evils are, who knows not? Through the noysomnesse and con∣tagion of it, it makes a man a strāger to his own house, to his dearest friends; yea, as it were an enemie to them, and an instrument of death to wife, children, friends; and it deprives a man of comforters in his greatest agonie and need; and at length, of life, and of an Honorable buriall. Its an enemie of trading and civill commerce: its commonlie accompanied with Famine, and follow∣ed (where it workes not reformation) with 〈◊〉〈◊〉 〈2 pages missing〉〈2 pages missing〉
stung (by Gods wise pro∣vidence) with this deadlie disease, so the whole point it selfe affords unto us a double instruction. [Vse 1] 1. Not to dallie with God, at such times especiallie as these: God is in good earnest with us, truly displeased with us, & with our waies, and would have us know so much, whilest hee ma∣nifests his wrath from hea∣ven against us by Plague and Pestilence, which is one of his foure sore Iudge∣ments, whereby hee powres out his furie upon us in blood to cut off man and beast (as wee have great cause to feare) and which he would
have us take not for an or∣dinarie death, but for a true signe of his Wrath, which hee would have us see in it, and accordinglie feare and tremble, and so worke out our Salvation, breaking off our Sins by Repentance and amend∣ment of life, not making light thereof when his hand is so heavie upon us for the same. When Pesti∣lence finds us in our Sin, it is a fearfull signe of heavie wrath from God; but if it leave us in our Sin, then is it yet a more fearfull signe of Gods hot displeasure, for so it leaves us either to the Sword of mercilesse 〈2 pages missing〉〈2 pages missing〉
and everlasting de∣struction of soule & body, as the just and full desert and reward of our sinnes. Alas! what is the plague, or any bodily evill to this, that we should be so much troubled with it, and use such meanes and care to prevent, or fly from it, and yet the mean while, be no whit at all, or very little touched with a sense or feare of the other? wher∣as a man may escape the danger of the Pestilence, and be free from it, and o∣ther bodily evills, and yet be and remaine under Gods heavie and sore displea∣sure, and so be liable to all
plagues and punishments which his sinns deserve to be inflicted on him in this life, and in hell for ever; as on the contrary one may bee smitten in body by plague and pestilence, as wee conceive King Heze∣kiah was, or by some sore, deadly or dangerous dis∣ease and sicknes, as David was, and yet be in happie and blessed estate and con∣dition, as being in love and favour with God, though it may bee not alwayes in that fresh sense and feeling of it which he desires.
This made holy David in his sickness pray in this manner, and after this me∣thod:
O Lord rebuke me not in thine anger, neither cha∣sten mee in thy hot displea∣sure. Have mercy upon me O Lord, for I am weake: O Lord heale me, for my bones are vexed. Where though in the second place he prayeth for healing, yet firstly & chiefly he praies both against Gods hot dis∣pleasure, & for his mercy and favour. He by occasi∣on of his sicknesse appre∣hends Gods displeasure & heavie wrath, as the just desert of his sinne, if God should deale with him in rigour, and accordingly is more affected in soule tho∣row a sense of Gods wrath,
then in body, through the feeling of his disease or af∣fliction: and therefore he praies not so much against the sicknes or evill which troubled him in body, which he tooke onely as a fatherly chastisement, and which hee could well in∣dure, according to that of Christ, As many as I love, I rebuke and chasten; as a∣gainst Gods wrath caused by his sinne, which he well knew to be intolerable, it being such, as when it lay upon Christ the eternall Son of God in our nature, who as our suretie, and in our stead tooke it upon him, made him cry out, My
God, why hast thou forsaken mee? Many of us never looke so farre as to the in∣ward affection of anger in God (though it bee not properly in him:) if they had but the outward evill removed (as now this of Plague) they little regard Gods wrath and displea∣sure frō whence it comes, or how contrary God is unto them, though they should utterly in soule and eternally be consumed by it; for they would returne presently to, yea doe still continue in those sinnes which bring them under his curse and wrathful dis∣pleasure, making light ac∣count
thereof, with Pha∣rao sometimes desiring a removal of the evil which was upon him and his peo∣ple, but never of the dis∣pleasure of God, or of the hardnesse of his heart and sin provoking God, unto wch he presently returned. Such may haue the plague kept or removed from thē now, and yet remaine un∣der, and perish in Gods wrath and hot Displeasure temoprally and eternally, as did Pharao.
Here wee may try our selvs, whether at this time the Pestilence & outward evill which is amongst us, or Gods displeasure trou∣ble
us most. To make light of Sin, to continue in it now without due search and examination of our waies, or otherwise to ju∣stifie our selves in appa∣rant evils, and not to re∣forme them to the utter∣most of our power, is to make light of Gods wrath and not to feare it, but to procure new wrath, or at least, the con••inuance of the old. But how many such now have wee? Oh, say they, the Plague and the evils accompanying it, are intolerable; and oh that this fire were once quēched! But in the mean time, the Sins which have
provoked God to displea∣sure are loved, pleaded for; at least, not forsaken, or put away, so much as in purpose of heart. Do such men feare Gods displea∣sure? doth his wrath trou∣ble them? or doe they see & groane under his wrath, whilest they complaine of the outward evils, and pray for healing? no alas! this Plague is not seene as an effect & token of Gods wrath, but onely as crosse and contrarie to us in our health, life, friends, goods; to our sinful associations & companying one with ano∣ther; whereas wee should look more to Gods wrath
in the Plague, than to the Plague it selfe, or in any other respect: and in our praiers, and by our indea∣vours pray against wrath, and beg, and seeke mercie and forgivenes of our Sins more than life it selfe, cra∣ving still, and crying for mercie; Mercie, mercie good Lord, nothing but mercie; give and shew m•• mercie, or else I die: what will health, freedom from pestilēce, what wil wealth or life it selfe availe me, 〈◊〉〈◊〉 for want of mercie I peri•••• eternallie? Nay, I may have these and perish, yea these may be given me, i•• I still persist in my old sin
that I may (more certain∣lie) perish.
Now ô ho∣lie God, in wrath re∣member mercie: and give us thy servants, first aright to apprehend thy wrath now gone out a∣gainst us, whilest the Plague is begun; that wee may be fitted and prepared, both to beg and to receive mercie, that thou maist be glori∣fied by shewing mercie, whilest we are ashamed, abashed, and truly hum∣bled in the apprehension and acknowledgment of thy just wrath gone out against us, and manife∣sted thus by Plague and Pestilence. Amen.
NExt wee have to con¦sider that this wrath and this Pestilence is go•• out from the Lord.
The Lord then both & wil be known to be th•• author and inflicter of th•• (as of all other like) evill
Exod. 9.16. Numb. 14.12. and Levit. 26.25. Deut. 28.21. When yee are gathered together within your Cities, I will send the Pestilence a∣mong you. And saith Moses to the disobedient, The Lord shall make the Pesti∣lence cleave unto thee untill hee have consumed thee.
It is the Lord also who sends it and inflicts it: as of Davids people it is said, So the Lord sent Pestilence upon Israel; and there fell of Israell seventie thousand men. And King Hezekiah being so smitten (as most thinke) saith Hee hath both spoken unto mee (when hee said — Thou shalt die, and
not live) and himselfe hath done it. So Amos 4.10. I have sent among you the Pe∣stilence, &c. And Psal. 78.50, 51. This is one of the foure sore judgements wch God specially sends, Eze. 14.19, 21. It is one of Gods arrowes, of which he saith, I will spend mine arrowes upon thē; that arrow which flieth by day: —That flieth both swiftlie, and fetch∣eth, or reacheth those that would flie (in their Sins) farthest from it. The Chaldee calleth it, The ar∣row of the Angell of death. Yea, the Poet Homer (an Heathen) cals it an Evill arrow: And Euripides tels
us that it is a Plague, cala∣mitie or destruction sent of God. The Prophet Habakkuck trembling at Gods Majestie, saith, Be∣fore him went the pestilence, and burning coales (or bur∣ning diseases) went forth at his feet. Yea, little chil∣dren, and prophane cur∣sers wil tel you this plague is from God, whilest in the streets and elswhere, you may heare them curse and bid the plague of (or from) God, yea the hot plague of God, goe with such as they wish ill unto.
Now this is 1. from his Iustice, who as hee punish∣eth all sinne, even origi∣nall
alone, with Death, so some sinnes with more grievous and remarkeable death, and with exempla∣ry judgements. Howsoe∣ver God doth not inflict, either this or any of those other his sore judgements without cause, and so hee would be acknowledged, whilst hee concludes the mention of these inevita∣ble sentences, saying: And yee shall know that I have not done without cause all that I have done. Of which cause in us more in the next point.
2. This is also from his wisedome, punishing sinne with sutable punishments:
wee infect one an other by evill example, communi∣cation, Company-keep∣ing, though we call it good fellowship, by tempting and inticing one another to sinne, by unprofitable∣nesse in company, where∣by wee edifie not one an other in the best things: so by excesse and abuse of Gods good creatures; by Pride in apparell, and ga∣rishnesse, whereby we in∣snare and tempt others to sinne; so by covetousnesse, and abuse of trading and such like: How wisely then, as well as justly doth God meet with us by such a judgement, as whereby
wee infect one another in body, by our breathing, touching, and accompa∣nying with them, and whereby hee breaketh those cursed knots of good fellowes: so where∣by our very clothes in which we pride our selves doe infect our selves and others, to the apparant danger of life it selfe; and whereby, through famine and poverty, which com∣monly accompany the Plague, our excesse, and a∣buse, both of Gods good creatures, and of trading by oaths, cousenage, false wares, at least covetous∣nesse; and our pride and
confidence in regard of our wealth, are justly met withall.
This consideration con∣cerning [Vse 1] the Authour of Pestilence, is of Vse to us, 1. to acknowledge Gods hand & providence in it, and not to ascribe it either to Chance, (as the Philistines were rea∣dy to have ascribed the disease of Emerods, and that great death that did befall them) or to second causes or instruments (so as to rest in them, or to expect helpe from them:) these are but instrumēts in Gods hand, whether they be Angels, by whom God
often smites with Pesti∣lence, as in the first borne of Egypt, and in Davids people; or whether it be the Ayre which is infected, or any other Person or thing, which wee occasio∣nally received infected, or by whom, or who it at first was brought to our Towne or place; or whe∣ther the unseasonablenesse of the weather, helpe to continue or increase it. In all these and the like wee are chiefly to looke to God, and not either to complaine or cry out on, and curse such as by whom it might seeme first to bee brought unto us,
(though wilfull or rash spreaders of this infecti∣on, should and ought both be inquired after, and se∣verely punished;) or much to hope that when the dog-dayes end, or cold weather or winter ap∣proacheth, then wee shall heare no more of it, or at least have it to abate: no, no, wee must both looke higher, and expect helpe from an higher hand then all these: It is Gods hand that smites (whosoever, or whatsoever be the rod, as Exod. 7.17. compared with 19. and Esay, 10.5.6.7. (unto this hand wee must chiefly looke. This
is the hand which is now stretched out against us, and which will be stretch∣ed out still, whilst wee turne not to him that smi∣teth, neither seeke the Lord of hosts.
[Vse 2] 2. This consideration, that this wrath and plague is gone out from the Lord, and is sent by him as the Author of it, may bee for the Comfort of all such, as whose God is the Lord, and generally of all such, as by true sorrow and pe∣nitencie by faith, by hear∣ty confession of sinne, prayer and sacrifice shall seeke unto him, as did Da∣vid: this being, even in
this respect, one of Gods gentlest judgements; such as holy David did chuse before sword and famine, saying, Let us fall now into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man. Oh beloved, wee have yet to deale with God, and not with merci∣lesse men, who have so long waited their time, and sought what by open violence (as in their Spa∣nish Navie and Forces in Ireland) what by secret un∣derminings, (as in their Popish Powder-plot and secret workings) to bring us under their tyrannie,
and to judge us with their judgements. Great are the mercies of the Lord, that we are not as yet given in∣to their hands, as too justly we deserve. Now if God have a purpose to bring this extreamest of evils upon us of this place or nation (and why should wee secure our selves in these our defections from him?) will it not then bee a mercie to such as are in Christ, to bee taken away by this more gentle cor∣rection, and hand of a mercifull God from grea∣ter wrath to come? The Lord in mercie took away good King Iosiah, even by
the sword, which he made use of to remove him from those greater and more spreading evils, which by the sword also were to befall his people and posterity; for no soo∣ner was hee so taken away by the sword of Pharao Necho, but his successours and sons, and Judah, after some bondage under Ne∣cho, were destroyed (many of them) by the bands of the Chaldees, of the Syrians, Moabites, and Ammonites, but the land was wholly overrun, destroyed & cap∣tived by King Nebuchad∣nezzar. How much rather may he remove his chosen
from the raging evills of the sword, and fury of the oppressour, by withdraw∣ing them with his owne hand, and fetching them home to himselfe by this messenger of Death the plague? for what is pesti∣lence else but a messenger of Gods sending? now if God please to call home a∣ny of his children by it, why should they be afraid or too much dismayed? true, it is a messenger of a grim countenance, and knocks at the doore some∣what fiercely, and so, be∣fore it bee acknowledged, or well considered of, it may terrifie a beloved
heire: but when hee shall perceive it is no other but his fathers servant to fetch him home, and that from greater dangers where he is, the feare abates, and he goes with him cheerfully. In this case our chiefe bu∣sinesse will be, to see that God be ours in Christ, and to make our peace with him. This once done, we need not fear what kind of death we die, seeing it be∣fals us by the providence, appointment, yea, hand of our mercifull father: That which is sent in wrath to others, shall befall us in mercie; as the same Red Sea which swallowed up
Quest. BVt is not God a God of mer∣cie, grace, and goodnes? Whence then is it that wrath, & hot anger is said to goe out from the Lord, and particularlie this of Plague or Pestilence? We must therefore conceive, and may easilie imagine,
that in case of gods wrath, and of the breaking out of Pestilence there is some great cause provoking him thereunto; seeing he doth not afflict willingly, or frō his heart, nor grieue the children of men. The great God herein is like the litle Bee, which yeelds hony of its selfe, but stings not till it be angred or provoked.
The first in this Text, provoking the Lord to this great wrath, was the peo∣ples murmuring against Moses and Aaron, charging them with the death of those rebels, whom God destroyed justly for their sinnes, and their rising ac∣cordingly
against them: which as it is in its owne nature highly displeasing to God who cannot indure his officers and faithfull servants should either bee envied and maligned, as these two were by Corah, &c. or repined at, when for their sake the Lord doth punish such as wrōg them. So for the Circumstances of it, it became exceeding great; for it is said, But on the morrow (after Corah was swallowed up, and they were spared and escaped) all the Congregation of the children of Israel murmu∣red against Moses, & against Aaron, &c. Where 1. for
time, it was on the mor∣row immediatly after their 1. former sinne. 2. God wrath executed on others 3. their owne sparing. 4 their former and but ye∣sterdayes shew of repen∣tāce, or forsaking the tents of the wicked. 2. For the persons who sinned, they were 1. for qualitie, the children of Israel, from whō God had cause to have expected better things. 2. For number, All the con∣gregation of them, it was a generall sin and conspira∣cie. 3. For persons agains•• whom; it was against Mos•••• and Aaron: against Moses a Prophet & Prince, against
Aaron the Priest of the Lord, both which had late∣ly, yea and now made in∣tercession for them: they were neither afrayde to meddle with such deare servants of the Lord, who prooved edge-tooles to them; nor ashamed so ill to requite them for their love.
This was their sin. And when our sins become like either for nature or for cir∣cumstances, we have great cause to looke for like wrath: nay if such sins, as envying, hating, and rising against Gods Ministers and faithfull servants, and if such circumstances of sin,
as to sinn upon sin, and to multiply transgressions to sin after examples of Gods wrath on others, after our ovvne sparing and delive∣rances, and after former shewes of repentance: If for men in covenant with God to sin against him, and to sin as it were by conspiracie and consent; and if unthankfulnesse a∣gainst God and his Mes∣sengers and Servants de∣serve wrath, and be fol∣lowed with Pestilence, then no marvell if wrath be gone out from the Lord against us of this place, yea, and Nation, and if the Plague be alreadie be∣gun
amongst us, and so far proceeded as it is. But of the Sins more particularly for which wrath goeth out from God, and for which Pestilence is sent, I shall speake hereafter on some other Grounds of Scripture.
Here wee may observe in the generall, That mans Sin is the cause of his Sor∣row. Love to Sin procures Gods anger against the Sinner: And as here, The Plague of the heart and soule brings Gods Plague upon the bodie. Remark∣able examples hereof we have in the Angels cast out of heaven for ever be∣cause
of their Pride: in Adam cast out of Paradise (and with him all Man∣kind) for disobedience: in a whole world of men, for violence, sensualitie and securitie: in Sodom and other Cities, destroied suddenlie for Pride, abuse of Gods good creatures, I∣dlenesse, and abominable Lusts: in the Iewes, both in their first Captivitie, when the Lord (so grie∣vouslie) afflicted them for the multitude of their Transgressions: and in this their so fearfull dispersion and scattering whereby they are broken off, because of unbeliefe.
But leaving other evils, consider wee, that God doth 1, Threaten pestilence for Sin, as Levit. 26.14, 15, 16-24, 25. Deut. 28.15-21, 22. Ezek. 6.11, 12. Alas for all the evill abomi∣nations of the house of Isra∣el: for they shall fall by the Sword, by the Famine, and by Pestilence. So heere, these Murmurers were first threatned with Pesti∣lence for their unbeliefe: and here in my Text, it was inflicted for their Sin, which is already mentio∣ned. So then 2, God doth also send, and Inflict Pe∣stilence for Sin: as see Exod. 12.29. Psal. 78.50,
51. Amos 4.10. So David was met with for his pride, 2 Sam. 24.10. And so now must wee take this Pestilence, and other like Sicknesses to be justly sent for our Sins: and why not the same, or like to the Sin of Irreverence among the Corinthians; who, be∣cause they came to the Lords Table, and retur∣ned also from it, in their Sins, in their contentions, contempt one of another, dis-respect of their Tea∣cher, Saint Paul, their ig∣norance, and other Sins, it is said, For this cause many among you are sicke and weake, and many sleepe.
Now this Sicknesse and death among them is not improbably, by some, thought to bee that of Pestilence.
Whence is this? 1. Such is the nature of Sin, as that [ 1] it being evill, can bring forth nothing but evill: therfore doth one and the same word in the originall include in the signification of it, both Sin and Punish∣ment. So that he that will sinne, doth but hatch the cockatrice egge, & nourish a viper in his own bosom, which will be his destru∣ction.
that hee cannot spare ob∣stinate Sinners without impeachment to his Iu∣stice, Man himselfe being the Iudge to whom God seemes to appeale, saying, How shall I pardon thee for this? Seeing thou wilt neither seeke pardon, nor forsake thy Sin. Tell me, wouldst thou that I should violate my Iustice to spare thee in thy Sins? How canst thou in reason ex∣pect it? Will yee infect one another with your e∣vill examples, and com∣pany-keeping; by temp∣ting and inticing one ano∣ther to Sin, to my disho∣nour, and shall I still fit
still and doe nothing? shal not I send my plagues among you, to make you afraid one of another, and to sever you one from a∣nother? Shall I not mul∣tiply my plagues till you, each of you see the plague of your owne heart, and seeke unto me for mercie, and for healing? If other∣wise, Shall I not visit for these things?
Vse. [Vse 1] Now that Gods hand is so heavie upon us, wee 1. See whom to thank; none but our selves, our pride, our unfruitfulnesse, our sensualitie, our securi∣tie, our manifold defe∣ctions from God, both in
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his truth and holinesse, have procured these to us. The evils wee doe, and that willingly, are the cause of all the evils wee suffer unwillingly. How∣soever, let us in this (as in other evils) ever justifie God, take blame to our selves, and accept of the punishment of our Sins: which Lesson wee may learn of holy David, who having by pride, vaine-glorie, and selfe-confi∣dence, provoked God to smite his people with Pe∣stilence, is yet soone tou∣ched in conscience; and being tender-hearted, hee shewes himselfe also wise,
to see the cause in him∣selfe, and unpartiall to judge himselfe, taking the whole blame and shame onely to himselfe, saying, I have sinned. — Is it not I that commanded the peo∣ple to bee numbred? But these Sheepe, what have they done? I have sinned greatly in that I have done. — I have done very foolish∣ly. O worthy King! O most worthy example, e∣ven for Kings and Magi∣strates to imitate.
It becoms us at this time every man to search and look into his own heart, to find out that Achan which troubleth the campe, that
Ionah, who troubleth the sea, and causes such storms of wrath, that Sheba for whose cause God layes siege to our townes and cities. How this may bee done, or how we may find out our sinnes, as causes of present judgements, I shall indeavor hereafter to shew more fully. Onely now take we heed that wee doe not so far goe about to ju∣stifie our selves, as to tran∣slate the cause of our suffe∣rings from our selves to o∣ther men, whether fore∣fathers, superiours, (we being in a ranke of inferioritie) Inferiors, (if we be gover∣nors and Magistrates, who
are ready to account and call the people accursed: David did not so, as vvee have heard:) Exemplarie judgements on a place be∣fall chiefly for the sinns of exemplary persons: nei∣ther doth God shew him∣selfe Judge from heaven, till his Vicegerents here on earth, too much and too long neglect to execute his righteous judgements: or lastly, to the holy Prophets of God, as King Ahab layd the famine upon Elias, and the rebellious Israelites here the death of the con∣spirators upon Moses and Aaron. Neither let us blame Gods truth and reli∣gion
as causes of our suffe∣rings, as did the idolatrous women of old, Ier. 44.18. and as did the heathen in primitive times of the Christian church, proclai∣ming the innocent Christi∣ans guilty of death, as oft as therwas either drought, famine, earth-quake, or plague: yea, as some I doubt are readie now to charge the truth we main∣tain against outlandish 〈…〉〈…〉 novelties with these pre∣sent evils, and to threaten the state & kingdom with ruine: though neither state nor Church were ever blessed with more peace,
plentie & prosperity, then when the ancient truth of God, and doctrine of our Church was more unani∣mously taught and main∣tained then now it is. We may rather retort upon them, as Ieremy did upon those women: do not such things rather now come into remembrance with the Lord?
Howsoever, be we sure wee doe not at unawares charge Gods justice in these our sufferings, whilest wee goe about to justifie either our Church and nation as innocent, guiltles, & never in better condition; or our selves and persons, whilest
wee will see and acknow∣ledge no sinne (at least by name or in particular) by our selves: being ready to aske, Wherefore hath the Lord pronounced (and done) all this great evill against us? or what is our iniquity? &c. The Lord in no wise can indure such pride: for this layes the blame on God himselfe, and amounts to no lesse then horrible blasphemy: for in case of such common & remarkable judgements, either God or man must bee acknowledged unjust: but proud man will rather have God to bee thought unjust, then himselfe the sinner, and so
going from one to one, we may find sin, it may be, in grosse confessed the cause of this & like judgements, but every man for his par∣ticular will bee without fault, and will be ready to justifie himselfe in his place, ranck and calling. Now then where must the fault lie, but in God him∣selfe? what blasphemy is this against God? when may wee once expect an end?
2. Wee hence see how [Vse 2] to get this wrath and great evill removed from us, or else sanctified to us: to see sinne and to purge it out, is the spirituall cure of this
and all other evils, as wee shall see hereafter.
[Vse 3] 3. In the meane time wee not repenting, may foresee our owne utter ruine: wrath is now in∣deed gone out, but when will it take up?
NOw all I aime at from these severall
points handled, and from this text, is by way of ge∣nerall use, to inferre and inforce upon us the use of the Remedy, which we are taught from the first word For: wrath is gone out, the Plague is begun; therefore run in with thy Censer, &c. Or take a Censer— and goe quickly, and make an attonement; For there is wrath gone out from the Lord, the Plague is begun.
The maine duty of the Text hath beene named already in the beginning, which now must be pro∣secuted: and it is, when God once manifesteth his wrath, (whether it bee by
Pestilence or otherwise) all lawfull meanes are spee∣dily to be used for the paci∣fying of the same. Aaron there, receiving his Injun∣ction, presently obeyed and ran into the Congre∣gation and made the at∣tonement. The like did Moses (not only here with Aaron, who perceiving God ready to destroy them all in a moment, pre∣sently fell upon their fa∣ces, and obtained this an∣swer and direction; an•• consequently sparing, fo•• the present to the most o•• the Congregation, bu•• else where) when once h•• perceived the Lords an∣ger
was kindled against the people for the golden Calfe, which they made and worshipped whilst he was absent from them, with the Lord in the Mount, he presently (as it were) caught hold on the Lords hand, which was lifted up against them, to consume them; and be∣sought the Lord, urging him with many argu∣ments, so that hee repented him of the evill which hee thought to doe unto his peo∣ple. King David smitten in his people by Pesti∣lence, did likewise: so did King Hezekiah, smitten therewith, as is probably
thought, in his owne per∣son.
Now why wee at this time should doe likewise I shall endeavour to shew by such arguments, as the Text will afford; and af∣ter that I shall direct gene∣rally to the Meanes and Remedies, which more particularly and severally I shall handle on other grounds of Scripture.
1. Why we are speedily and carefully to use all lawfull meanes to pacifie Gods wrath now gon•• out by Pestilence against us of this place and nati∣on, the text will afford us foure Arguments, whilst
wee shall consider that this Pestilence is 1. Wrath or a signe of Gods dis∣pleasure. 2. Wrath gone ••ut or manifested. 3. Wrath gone out, and as yet, but gone out and begun; and therefore such as, first by speedy and timely repen∣••ance, and reformation may bee stayed from pro∣ceeding farther, or second∣ly, being not so stayed, will proue but the begin∣ning of wrath, and will not end where it begins.
4. It is wrath begun and gone out from the Lord, and therefore such as can no way bee with∣stood, unlesse the Lord be ••acified.
1. Plague here is made an effect and signe of Gods wrath and anger: which therefore is not to be neg∣lected, but to bee laid to heart and apprehended, yea and pacified in time lest wee perish by it. Here I may say, Bee wise O ye•• Kings; bee instructed ye•• Iudges of the earth, serve the Lord with feare, and re∣joyce with trembling: kisse the Sonne lest hee be angry, and yee perish from the way, when his wrath is kin∣dled but a little, blessed are all they that put their trust in him. How unhappy dismall, dangerous at least and fearefull is the case
and condition of such, as under such wrath remaine secure and continue un∣humbled? Is it not high time to looke out when wrath is gone out? to look about us, when the sparkes of Gods vengeance flie so about our eares? in a word to look to our selves and to our owne safety, when Gods heavy wrath is like to meet us at every turne? why then doe we not in time humble our selves? Is not the destroy∣ing Angell gone out, and doe we not heare morning by morning, concerning this house and that; yea, those many houses, where
not a night or day passeth, but some one at least or moe are struck dead in it? and will wee yet bee se∣cure? what are we doing? what vvill vve doe? here I may say as Pharaoh his servants to him, know wee not yet that New-castle, that England, that such and such a Citie, (novv undervvrath) is destroyed? hovv long shall this svvord of the Angell de∣vour? How long shall our sinnes bee a snare unto us? hovv long vvill it bee er•• vve let our sinnes goe, tha•• vve may serve the Lor•• our God acceptably? Fo•• God novv sends this Pe¦stilence
to us (as formerly both the like and other judgements) vvith this message; Let your sinnes goe, that you may serve mee and not sinne: For other∣vvise, I will at this time send all my Plagues upon thy heart, and upon thy ser∣vants, and for now I will stretch out mine hand that I may smite thee and thy peo∣ple with Pestilence, and thou shalt bee cut off from the earth. How long wilt thou refuse to humble thy selfe before me? even thus may God speak to Pride vvith∣in us, to Selfe-love: let thy beloved sin goe, or I will fall upon thee with Pesti∣lence,
or with the sword. And novv beloved, tha•• this vvrath is gone out al∣ready, vvhy doe vve not part vvith, and send avvay our sinnes, as at length Pharaoh vvas forced to let goe the people, and the Philistines the Arke: of vvhom (to our shame) vve may learne what to doe for being forced by judge∣ments to send backe the Arke, their Priests advised not to send it away empty, but in any wise to return God a trespasse offering, that so they might be healed, and that it might bee made knowne unto them, why his hand was not removed from
them: Thus, say they, which words are also ap∣pliable to us) yee shall give glory to the God of Israel: peradventure hee will ligh∣ten his hand from off you, and from off your land. Wherefore then doe you har∣••en your hearts, as the E∣gyptians and Pharao hard∣ned their hearts? when he had wrought wonderfully a∣mong them, did they not let the people goe, and they de∣parted? And is it not time for us to do likewise (even to give glory to God, by taking shame to our selues, and by offering our sinne offering, no longer hard∣ning our hearts, but letting
our sinnes goe) when the destroying Angell thus laies about him? Here againe I may say our Ene∣my is gone out to seeke us, (and who a greater enemy to sinners then God him selfe?) and will wee cast to meet him in our sinnes? here are Gods Messen∣gers, as it were Pursevants sent out with warrant to arrest us, and will wee not hide our selves? here is Iudgement laid to the Line and Righteousnesse to th•• Plummet, and haile threat∣ned to sweepe away the re∣fuge of lies, and waters to overflow all our owne hi¦ding places (whereby wee
secure our selves against the overflowing scourge) and will wee not bee so wise as most of Pharaoh his servants were, who be∣ing told of stormes, of great haile in the field fea∣red the word of the Lord, and made their servants and their cattle flee into the houses? And shall we so little regard the word and wrath of the Lord (now gone out against us) as not to renounce all vain confidences and refuges of our owne, and to seeke forthwith by faith and Humiliation, to hide our selves under the wings of Christ, as under
the shadow of a great rocke from the wind, and as un∣der a covert from the tem∣pest, that so wee may be hid in this day of the Lords an∣ger, and prevent greater & fiercer wrath to come? The Lyon also hath now roared after his prey, and will wee not be afraid? will wee not prostrate and humble our selves before him? The Kings wrath 〈◊〉〈◊〉 as the roaring of a Lyon; yea, it is as a messenger of death, which yet wise men will pacifie: and will wee neither feare the wrath of God, nor goe about to pacifie it? How shall hee not be unto us, (as
once to Ephraim) as a Lyon, and a young Lyon (which is more fierce) to teare and goe away, to take away, and none shall rescue us? Thus therefore spea∣keth this Lyon to us in mercie, Now consider this, yee that forget God, least I teare you in pieces, and there be none to deliver.
Lastly, let us consider that this wrath of God is as Fire, and that wee now are under it, and that it is already kindled against us. Now who would set the Briars or Thornes against God (who is this fire) in battell? I would, saith God, even goe thorow them, I
would burne them together. Fire, wee know, is of a catching nature, and it lickes up every thing it meets withall, which is of a combustible nature, and growes more fierce where it finds such fuell to feed it. Now Sin and Sinners in their impenitencie af∣ford matter and fuell to this fire of Gods wrath (which therefore in hell burnes for ever.) And will wee still by adding Sin to Sin, seeke to make this fire greater and fier∣cer? Is it not yet big e∣nough? Will wee needs perish, and be devoured by it? Why doe wee not
rather draw buckets of wa∣ter, and run in therewith to quench this fire, by shedding unfained, and a∣bundant teares of Godly sorrow and repentance for our Sins, and become wee∣pers, and true mourners, still wishing wee could weepe more. Why doe wee not take hold on Gods strength (even on Christ by faith in him, who was signified by the Arke of Gods strength) that wee may make peace with him? seeing hee hath both told us that Furie is not in him; and promised, that thus seeking to make peace with him, Wee shall make
peace with him, and hee will bee reconciled unto us.
Now would we see the proofe of this promise by and in Examples? Learne wee then to avoid Gods wrath by faith, and hum∣bling of our selves from the practise of good King Hezekiah, who having of∣fended by unthankfulness and pride, for which cause there was wrath upon him, and upon Iudah and Ieru∣salem, did yet humble himselfe for the pride of his heart, both hee and the Inhabitants of Ierusalem, so that the wrath of the Lord came not upon them in the
••••ies of Hezekiab. The ••••••e wee learne from the example of Gods mercie to King Iosiah, because his heart was tender, and be humbled himselfe before the Lord (when he appre∣hended the greatnesse of his wrath, which was kindled against him and his people) and wept be∣fore him: The Lord here∣upon heard his prayer, and ••••ewed him mercie. Yea, see how graciously God dealt with King Rehoboam (one, none of the very best) who, being punished by Shishak King of Aegypt, for forsaking the Lord, repented (both hee and
his Princes) at the pre••¦ching of Shemaiah; a•• humbled themselves, sa••¦ing, The Lord is righteo•••• Wherupon they were de¦livered (though not fro•• the spoile, yet) from de¦struction: for thus said th•• Lord, They have humble themselves, therefore I 〈◊〉〈◊〉 not destroy them, but I 〈◊〉〈◊〉 grant them some delive¦rance, and my wrath sha•••• not be powred out upon Ieru¦salem by the hand of Shi¦shak. So when hee humble himselfe, the w••ath of th•• Lord turned from him, th•• hee would not destroy him altogether: and also in Iu¦dah things went well.
Now why should not the present sence of Gods wrath, which is now gone out against us by Pesti∣lence, worke like effects, and like humiliation in us? which, doubtless if it doe not, wee must looke to perish in his wrath. And thus for the first Motive taken from the considera∣tion of Gods wrath.
WEe are now in the next place to con∣sider that this Pestilence in it owne nature is an out∣ward and sensible evill, and therfore such as by which God calls us to repentance with hope of mercy, let∣ting us know that he is an∣gry, that so wee might search into our selves, and take notice of such sinns as have proved provocations of his wrath, might hum∣ble our selves before him for the same, and seeke his face and favour in the par∣don of them, and so bee
brought to know whom we have offended, to feare and to doe no more any such wickednes. It is such 〈◊〉〈◊〉 evill, as whereof the Lord would have us take speciall notice, for the pre∣vention of greater evils & calamities: whereas if the Lord had a purpose pre∣sently or yet finally to de∣stroy us all and every one, hee would leave us in our sinns without any further warning, give us over to our owne lustes without controle, and so deliver us up to the hardnesse of our own harts; which is a grea∣ter judgement then to be deliuered up to satan, which
some have bin, & yet ha•••• come to repentance, as th•• incestuous Corinthian: b•• such as God delivers up•••• hardnes of hart, are left•• finall impenitencie, in th•• insensible chains & coa•••• of their own sins, reseru•• (like the evil angels whi•••• fell) in everlasting chain•• under darknesse, (not as t•••• former, who are deliver•••• to Satan for the destructio•• of the flesh, that the spir•••• may bee saved in the day 〈◊〉〈◊〉 the Lord Iesus, but to be brought forth) unto t•••• judgement of the great d••••
When our sinnes 〈◊〉〈◊〉 growne so full and so ri•••• that God intends no me••¦cie
for them, then hee ••••aseth to punish sensibly, and leaves men to please themselves in their owne waies, without any shew of displeasure, and to dally with their owne death and destruction.
This Silence in God (whilest he forbeares out∣ward and sensible punish∣ment) is to the impenitent a Signe of the greatest an∣ger that may be; even as it is amongst men, where such as are soone angrie, and by anger doe shew their displeasure, are soo∣••est pleased and appea∣sed; wheras such as whose anger is turned into ha∣tred,
and who intend re¦venge, are (like the sulle•• curre which gives no war¦ning by barking) silent threaten little, conceale their hatred, but secretly and silently purpose and contrive mischiefe, and the utter ruine of the par∣tie with whom they are displeased: neither doe they care for being known to be the authors of such revenge: because they seek not the partie his good, or bettering, but his ut∣ter ruine and destruction whereas such as are onely angry, and doe not truely hate, will shew their an∣ger; as when a Father or
••aster, chides, threatens ••••corrects his Son or Ser∣••••nt, hee would have his child or servant know that hee is displeased, and for what, that so hee might be feared, sought unto, and more respected after∣ward, being ever ready, upō submission or amend∣ment, to shew favour and friendlinesse. This diffe∣rence the philosopher puts betweene Anger and Ha∣tred. And God himselfe seemes to doe somewhat like, (yet without all Sin in himself, or wrong done any:) Whom hee loves, and intends good to, hee cha∣stens, namely, by some out∣ward
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& sensible evils and corrections, as a loving fa∣ther, ready to shew mercy upon submission & repen∣tance; he will not let them go on securely in sin with∣out correction: (though he also sensibly punish the wicked who receive no correction, neither will he suffer them to goe to hell without warning and cor∣rection) But for such as long contemne warnings, and will not bee reformed by the word, or by sensi∣ble strokes, & lesser judge∣ments, the Lord in greater wrath both gives them o∣ver, to do their owne wic∣ked wils, and when so they
do, he will no longer shew his anger, by using the rod sensibly (though he be ne∣ver more angry indeed then at such times:) thus leaving them insensiblie under his heavy wrath, and reserving them to certaine and inevitable destruction both temporall & eternall: one text and instance for many. In the Prophesie of Hosea thus we read, My people aske counsell at their stockes, — for the spirit of whordomes have caused thē to erre, and they have gone a whoring (by Idolatry) from under their God &c. Ther∣fore your daughters shall commit whoredome, & your
spouses shall commit adulte∣ry: I will not punish your daughters when they com∣mit whoredome, nor your spouses when they commit adultery. Thus they were left in their sinnes to finall impenitency, and to finall destruction both in this life, and for ever after.
How justly might God even thus have dealt with us of this place and nation, having especially so often before fairly and sensibly warned us; and that, as by other corrections, so by this of plague and pesti∣lence, but in vain, in regard of any amendment or re∣formation: oh what a mer∣cy
is it then for him yet once more to put us in mind of his displeasure and anger conceived against us, and not wholly to leave us in our sinns, to perish in them through our securi∣ty, but, if it be possible, to awaken us to use the means by which we may prevent greater wrath, & without speedy amendment, inevi∣table destruction. And certainly, if this prevaile not with us to the amend∣ment of our lives, we must take it as a neere fore∣runner of much heavier wrath: God wil not alwaies dally with us, or yet bee dallied withall: which we
are further to consider in the next Motive.
LEt us now consider what cause we have to hasten our repentance frō
this that is he•• 〈…〉〈…〉 is gone out, the pl••g•••••• 〈…〉〈…〉 ••••¦gun. Consider wee 〈…〉〈…〉 that this wrath is but go 〈◊〉〈◊〉 out, this plague is but be∣gun: it is not yet gone on so far, as it may and will, if it be not stayed in time: it is not yet consummate or ended: where it wil end, or what the end of it will be, who knows? This affords us a double consideration, first of Mercy, secondly of Iustice and Security, if wee meet not God by times.
1. Wrath is but gone out, the Plague is but be∣gun: and therefore may be stayed if means be used in time. God in his wrath
doth not (yet) destroy us all at once, as not these re∣bels heere, though hee threatned to consume them as in a moment. Moses and Aaron falling on their fa∣ces, obtained some respite for them then, as doubt∣lesse, Gods faithfull ser∣vants obtaine like mercie for us now. From this mercie and long-suffering in God it is, that wee are not all consumed, that we perish not all at once, that the punishment of our Sin is not like to that of Sodom that was overthrowne as in a moment, and no hands stayed on her. The truth is, God (some thirty yeares
agoe) in the powder Fur∣n••ce prepared by the Pa∣pists for us, did let us see both the extremity of their rage and wicked in∣tentions toward us, as also the greatnesse of our guil∣tinesse, and how justly he might have given us then so long since into their hands, to have beene swal∣lowed up quicke by them, when their wrath was kind∣led against us. Hee was neere then to have con∣sumed us all at once, when the fire like that of Sodome, should not have begunne in some remote place (as when it takes in some one or few houses,
in a towne or citie) by which others farther off might have beene awake∣ned, taken warning, and have provided for their owne safety at least, if not also have stayed the far∣ther spreading and raging of it: no, it should have begunne and ended all at once, and at once made an end of all. Thus hee then might have delt with us, even destroyed us by that their mercilesse fire and sword, or by some other sudden vengeance, such as fell upon the host of the Assyrians, when the An∣gell of the Lord in one night destroyed an hun∣dred
fourescore and five thousand of the chiefe of them; or as hee did the old World by water, or as he destroyed Pharaoh and his whole Army at once in the red Sea, or as it shall be at the last Iudgement. But see, instead of such sudden and universall de∣struction (which being formerly so neere, may seeme in regard of our de∣serts, and for our great un∣thankefulnesse, and for∣getfulnesse of that and o∣ther mercies, at this time to be much nearer:) The Lord did not onely then respite us, but now (when hee might justly give us
over to their mercilesse hands, to bee judged with their judgement, that is, to bee consumed at once in their boundlesse rage) hee keeps the rod in his owne hand, and begins as it were at an end of us, smites some few (in comparison of all) and so gives war∣ning to the rest, hovering as it were, and standing at our gates, at our neighbo∣ring townes and cities, ex∣pecting what we will doe to stay his wrath, heark∣ning and listning, as it were, to heare what wee will doe, what we will say to him, whether wee will repent us of our wicked∣nesse,
saying, What have we done? or whether wee wil turn to our course, as the Horse into the battell, with∣out all feare of his wrath; as once hee did with the Iewes: in effect telling us it is much what in our power (and so asking us) whether he shall proceed in wrath against us, or no; whether this Plague now begun shall presently end, or else proceed and make an end of us also; not∣withstanding our present seeming safety, in places remote from the infecti∣on, or whilst wee have removed and fled bodily from the same.
This is a mercy then not to be neglected, that God gives us space and time to consider what we will do, that hee gives us warning of his approach, letting us know that hee our Iudge hath begun to ride his cir∣cuit, and is on his way al∣ready, and hath sent out the destroying Angel be∣fore him, with a sword of Pestilence in his hand, to meet us in our sinfull wayes, standing in our way for an adversary against us, as once against Balaam in his way of ambition and covetousnesse being gone out to withstand us (as once him) because our way is per∣verse
before him. Oh that wee were not in this case more stupid & blind then Balaams Asse! which saw the Angell of the Lord standing in the way, and his sword drawne in his hand, and turned out of that way, or would not go on but fall downe to the ground under Balaam. Oh that the Lord would at length open our eyes, as he did Balaams, to see the Angell of the Lord stan∣ding in our way; whatso∣ever it be, whether that of Covetousnesse, or whether it be Pride, Ambition, Ma∣lice, hatred of the good, de∣fection from the goodwayes
of God, wearying of his yoke and Gospel, sensualitie and love of pleasure, selfe-confidence, and carnall se∣curity, feeding and feasting without feare, profanation of Gods name. Assuredly God by his sword and judge∣ment is comming towards us, and threatens us (who once were as a fire-brand pluckt out of the burning) to overthrow us, as he over∣threw Sodom and Gomor∣rah (that is all at once and suddenly:) And shall wee not take that spoken unto us (seeing we yet have not returned unto him) which he graciously spake to Is∣rael, Because I will doe this
unto thee, prepare to meet thy God ô Israel, ô England, O sinfull towne, citie, or place, will we yet sit still, and settle on our lees through security, and suf∣fer the Destroyer to enter into our windowes, our houses, our bed-cham∣bers; yea our beds and bo∣somes? will wee not run out with intreaty of peace, fall downe before him, and make supplication to our Iudge? Let us not at least come behind Balaam, who at length seeing the Angel & his sword drawn in his hand, bowed downe his head, and fell flat on his face-saying, I haue sinned;
now therefore if it displease thee, I will get mee back a∣gaine. This he said, but it was not altogether in that sincerity, seeing his heart still went after his cove∣tousnes; which his hypo∣crisie wee must take heed of: but bee ashamed to come behind him and his Asse (which also fel down before the Angell) in hu∣mility, whilst vve neither (upon this occasion) do or professe halfe so much. Novv that the Angell dis∣covered himselfe unto Ba∣laam, and hee hereupon humbled himselfe, it vvas a mercy to him; for other∣vvise, the Angell had slaine
him. So the Lord in like mercy (and vvith an intent to bring to repentance & reformation) met vvith Ionah by stormes and tem∣pests at Sea in the vvay of his disobedience, and (as I may cal it) non-residence: vvith Moses in the Inn, in the vvay of Neglect, vvhom by the way in the Inn, the Lord met and sought to kill him, for not circumcising (through too much respect to his vvife) his sonne in time. And doubtlesse, this is a mercy if vve could see it, vvhen God by any judgement stands in our sinful vvaies, and as the Prophet spea∣keth,
Hedgeth up our way, that wee should not find our paths, &c. As Beastes are kept within their owne Pastures by sharp and thornie hedges, least they breake out and lose themselves: so the Lord, when we are ready to goe astray from him, proves, in regard of some afflictions which he sends, as a thornie hedge to us, so that wee cannot offer to goe on in sinfull waies, or to breake our bounds, but wee runne upon the thornes, and kick against the pricks, as it was told to Saul (or Paul) when Christ met with him in
his way of Persecution, and strucke him to the earth. It was happy for Saul that God went out thus and me him. And so it will be our happinesse, if whilst God meets us by Pesti∣lence in our evill waies, as once hee met King David in the way of his Pride, and selfe-confidence, and vaine-glory, wee would consider our waies, which proove thus bitter and crosse to us, and speedily turne from them, lest wee meet with destruction in the same, or goe on there∣in to perdition.
Wee may say, and that truly, that God now meets
with us (by this sword, o•• arrow of pestilence) in ou•• way of Sinfull company∣ing one with another, wher∣by wee infect one another i•• soule by good fellowship, 〈◊〉〈◊〉 wee call it, by potting, b••¦zeling, gossiping, excesse i•• feasting, excesse of wine•• revellings, banquetings &c. So hee now meet with us in the way of ou•• Idle discourses, and unsa∣vourie communication, an•• unprofitablenesse in compa∣nie, of uncleane behaviour and adulteries, of unlawful mariages, of needlesse inter¦taining of Gods enemies and unnecessarie acquan¦tance and familiaritie wit••
••••em. So, in our way of ••orldliness, covetousness, ••nd abuse of trading, de∣••arring us of free and safe ••••ading or commerce one with another: and so in ••he way of our other Sins. And will wee yet Goe on ••owardly every one of us in ••he way of his owne heart? Will it not now concerne ••s to consider every one ••is owne Sin, seeing wee ••annot goe on therein, but wee must meet with the Destroyer, and hee with ••s, and so Wee perish in the way, one of his Pride, ano∣ther of his Vncleannesse, a third, of his Prophane∣nesse, Superstition, Dis∣obedience,
Perjurie, or o¦ther S••n.
Were it not better for us with Balaam to say (b•••• with better sinceritie) If 〈◊〉〈◊〉 (my way) displease thee, will get mee backe againe▪ with Ionah, to set ou•• selves to our charge with out feare of man, or lo•• of ease: with Moses, to obey Gods command and ordinance, not caring whom we displease whilst wee please him; and to Circumcise (as he his Son▪ so wee) our hearts: with the Israelites to say, I wil•• goe and returne to my firs•• Husband, for then was a better for mee than now: 〈◊〉〈◊〉
will goe no more a who∣••ng after the world, no ••ot for a world, &c. And ••••stly with Paul, trem∣••ling and astonied to say, ••ord, what wilt thou have ••ee doe? and accordingly ••esolve to do it. Or should ••ot wee (so many of us ••s seeme, as yet furthest ••rom danger) while this ••reat King is gone forth ••o make wa•• against us, ••eeing wee are not able to ••eet him in our Sins that ••ommeth against us, And ••hile hee is yet a great ••ay off, —send an Embas∣••age, and desire Conditions ••f Peace of him, as the ••ounsell is given in ano∣ther
case? This Embas¦sage is our Prayers and Teares, and the Sacrifice of a broken, contrite, an•• also new heart; herein al¦so imitating the wisedom•• of Iacob, who knowing h•• Brother was offended 〈◊〉〈◊〉 him, as hee was on h•••• way, sent Messengers t•• Esau, and also presents, 〈◊〉〈◊〉 soone as ever hee hear•• that his Brother was com¦ming against him, to mee•• him, and foure hundre•• men with him: but firs•• he earnestly prayeth un•••• God for his deliverance all which was done with good successe. Even 〈◊〉〈◊〉 wise Abigail no soone
••nderstood that evill was ••etermined by David a∣••ainst her Husband Nabal ••nd all his houshold, but hee made haste and tooke 〈◊〉〈◊〉 present, and sent it away ••efore her—and when she ••aw David, Shee hasted, ••nd lighted off the Asse, ••nd fell before him on her ••ace, and bowed her selfe to ••he ground, and by good words and intreaties shee ••acified his wrath for the present, and found that fa∣vour with him, that not ••ong after hee made her his wife. Oh happy wee, if wee could be so wise, as fore-seeing the evill, to hide our selves in time;
to acknowledge Gods mer¦cie, in giving us such fair warning a far off, and t•• make use of it.
But (which is the second consideration) where th•••• mercy is neglected, & tha•• no man speakes aright, say∣ing, What have I done? 〈◊〉〈◊〉 man repents him of hi•• wickednesse, but every ••n turnes to his course, as the barr'd horse rusheth (with∣out all fear) into the battell; where men go on frowardly in the way of their owne hearts; there they run up∣on their owne ruine, as it is said, the simple passe on and are punished. In this case then (of our impenitencie
and obstinacy in sinne) we must know againe, That wrath is but gone out, the plague is but begun; that is, what we suffer now, is but the least part of that which wee may and must expect, as elswhere it is said, There shalbe famines, and pestilen∣ces, and earthquakes in di∣vers places: all these are (but) the beginning of sor∣rowes. This overflowing scourge will not here stay, 〈◊〉〈◊〉 shall passe through, and ••ome even unto us, and we shall bee troden downe by it, ••hough we secure ourselvs ••ever so much, and make ••ur covenant with death, & ••ake lies our refuge, & un∣der
falshood hide our selves, that is, though we trust to our vaine confidences, and secure our selves frō such things (as our wit, wealth, friends, confederates, pla∣ces of refuge, &c.) vvhich wil all faile us in our grea∣test need, and proove rods of reed unto us; the plague is yet but begun and gone out (especially in regard of the vvhole nation) and vve who will not now be war∣ned when we heare of it a farr off, shall have this ar∣rovv of God to reach even to us, and to smite us tho∣rovv the liver: there shall be yet greater vvrath, and the later the greater (whe••
repētance intercedes not) as vvee are told of seven Angels having the seven last plagues, in which is fil∣led up the wrath of God. Where vve take no vvar∣ning by beginnings, there the lesser judgment is but a presage of much greater, vvhether in the same kind or some other. Famine commonly accompanieth the Pestilence, as it did but of late yeares most grie∣vously in Cambridge, and as it should much more have prevailed with mul∣titudes of the poorer sort among us, were it not ••hat by Gods blessing and ••he care of our Magistrats
in disposing the revenues of our Chamber vveekly, in great summes for their reliefe; as also by their and other Inhabitants free loanes, & some good help and assistance made freely by kind neighbours, they were competently provi∣ded for; not the sick or in∣fected only, but such as are impoverished throgh want of imployment in their manuall Crafts and Cal∣ings; yea, after pestilence, where it doth no good neither workes any refor¦mation, there follovve•• commonly some greate•• judgment and destruction•• As wee see in Pharoah an••
his people, against whom God came, as by divers lesser plagues, so at length by the death of the First-borne, which wee shewed (probably at least) to have beene by Pestilence: but when after that stroake, Pharoah still hardned his heart, and pursued Gods people, the Lord met with him in the Sea, which swallowed him and his whole armie up all at once most fearfully. So it was with Ierusalem of old, as God did fore-tell, and threaten them by Ieremie, (and it is good for us to observe Gods method in his dealing with others,
and to take warning ther∣by:) I will smite the inha∣bitants of this city, both man and beast; they shall dye of a great pestilence: And after∣wards, saith the Lord, I will deliver Zedekiah King of Iudah and his servants, and his people, & such as are left in this citie, from the pesti∣lence, from the sword, (that is, some lesser hurt by it from the king of Aegypt) and from the famine, into the hand of Nebuchadrez∣zar king of Babylon, and in∣to the hand of their enemies, and into the hand of those that seeke their life, and hee shall smite them with the edge of the sword; hee shall
not spare them, neither have pitie, nor have mercy. And thus I may call Pestilence the last of Gods mercifull rods, which if it be negle∣cted, it serves for our fur∣ther conviction, & to make way for mercilesse judge∣ments, and for the justifi∣cation of his severitie in them; seeing wee take no warning by this his last triall of us: For vvhat may vve expect, if vvhen God himselfe comes apparant∣ly against us, and stands in our vvay, vvee submit not to him by humbling our selves, but vvill on as it vvere in despite of him: as vvee resist him, he vvill
resist us, and become a consuming fire unto us, as hee saith, who would set the briars and thornes against mee in battle? I would goe through them, I would burn them together: but of this more in the last motive. Only novv consider, vvee that vvhere beginnings of vvrath (as of fire) and for∣mer and lesser strokes and judgements are neglected, there at length a heavier vveight of vvrath fol∣lovves, yea utter destructi∣on: lesser judgements neg¦lected, are but threatnings and fore runners of grea∣ter, & as the laying of the Axe to the root of the
trees; or as the lopping of them and digging at the roots of them; after vvhich if they continue still barren and unfruitfull, then follovves that irre∣vocable sentence, cut it downe. Whatsoever judge∣ments haue gone before, they are all as nothing, and make vvay for greater to follovv, as the lesser vvedge for the greater. Thus said the Lord to Is∣rael of old; The Syrians before, and tho Philistines behind, and they shall de∣voure Israel with open mouth: for all this his an∣ger is not turned away, but his hand is stretched out
still; for the people turneth not unto him that smiteth them, neither doe they seeke the Lord of hosts: There∣fore will the Lord cut off from Israel head and tayle, branch and rush in one day. So hee had almost done with us, as is said in the Powder Furnace, yet hath beene graciously pleased both to respite us then, and since to come towards us leisurely by slow paces, and approaches. Now see∣ing wee will not seeke to pacifie him at the first go∣ing out of wrath, & when the Plague is, as yet but only begun, what may we expect but that, having al∣ready
sent the Pestilence into the land, hee poure out his fury upon it in blood, to cut off from it man and beast, as hee threatned his people, and when no In∣tercessor should be accep∣ted for them.
Let us of this place espe∣cially thinke of this now, when God at the first go∣ing out of his wrath a∣mong us, makes greater speed then ordinarily hee hath done here, yea or else where in our land former∣ly in any one place: so that in the mother citie eleven yeares agoe, there died not so many of the Pesti∣lence in their 120. pari∣shes
within and without the liberties, for the first 3. moneths (though before all was done, it became the greatest that any man living could remember, and greater I take then their generall bill, for the yeare would make it, un∣lesse you will allow above eighteene thousand to die, (in plague-time) of ordi∣nary diseases in one year.) I say there died then not so many there in the first three moneths (by their bils) as with us in our foure parishes, within the space of fourteene or fifteene dayes, and that only with∣in liberties. And conside∣ring
how since it increa∣seth, rageth rather, runs & spreads like wild-fire, will ••it not concerne us then to use speed? which if Aa∣ron had not done here, (who being commanded to goe quickly unto the Congregation, did run in∣to it) what had become of the whole Congregation (consisting of divers hun∣dred thousands) which God threatned to consume as in a moment, when for all his haste, running in at the first going out of wrath, and at the very be∣ginning of the Plague, be∣fore he got to doe his of∣fice, and make the atone∣ment,
there were dead fourteene thousand and se∣ven hundred? how soone, yea how justly might God make a speedy rid∣dance of us all, by this or some other worse plague, if his patience were not much, yea infinitly more then our haste? Let us therefore take that (or the like in effect) spoken to us, which was spoken by the Lord to his people of old, when for their sinne hee justly plagued them: Yee are a stiffe-necked people, I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from
thee (that is, betake thy ••elfe to fasting and to ••rayer) that I may know ••hat to doe unto thee: This vvas accordingly, and ••orthvvith done by them. Novv for us I advise, that vvhat vve doe, it bee done ••peedily, yea and diligent∣ly, as King Artaxerxes de∣creed in a like case, for why (saith hee, though an heathen) should there bee wrath against the Realme of the King and his Sons?
Doubtlesse, this motion and pace of Gods justice being naturall to him, (as well as that of mercy) is swifter at the later end thā at the beginning, and I am
afraid wee shall so find it 〈◊〉〈◊〉 we take not our time out 〈◊〉〈◊〉 hand for prevention. Nea¦rer sudden destruction w•• of this nation cannot be (to escape) then we were: suf¦fer we once his long pati¦ence to turne into fury, and then expect wee no after-warnings: some one blas•• of hellish, popish sulphu∣rous malice, or some one stroke of divine justice some other way, shall doe the deed, and dispatch us all at once. But of this point of doctrine, & of the proceeding of Gods wrath against obstinate, obdurate and impenitent sinners, e∣ven till he utterly destroy
and consume them, I have selfwhere treated largely. My conclusion here shalbe ••y wish, The Lord in mer∣••ie avert and turne such ••eavie vvrath from us, by converting and turning us, by the power of his grace, unto himselfe. Amen.
THe fourth and last Mo∣tive from the text, i•• briefly to bee considere•• from the Authour of th•• wrath, which is here sai•• to bee gone foorth from th•• Lord. It is the Lord the•• we have to deale withall and who now hath to de•••• with us: therfore it is no•• to dally with him. Wee may perhaps presume o•• impunity from men, whe•••• we offend them, and hope by gifts, friends, flatteries, and fained submission to asswage their displeasure, or it may bee when Gods
faithfull servants discover ••ur sins, & denounce judg∣••ents against us for the ••••me (though they doe it ••ccording to Gods word, ••et) wee can count their ••ords but winde, and ••••ēselves lying Prophets, ••r otherwise to speake as ••et on by those wee alike ••••ate: or we threaten and ••ome even with them for ••heir boldnes & sauciness, ••••r at least wee can with∣••raw our selves frō them, ••nd heare them no more, ••nd so at once seeke their ••isgrace, as not vvorthy ••o be heard, and keep our ••elves (as wee thinke) out ••f the lash of their words.
But what? can we thus d•• with the Lord himselfe when he comes to perform the word of his servants, 〈◊〉〈◊〉 execute vengeance upon th•• heathen, and punishmen•• upon the people, to bind the•••• Kings with chaines, an•• their Nobles with fetters 〈◊〉〈◊〉 yron: to execute upon the•••• the judgmēt written? who as he will do nothing (in th•• kind) but hee revealeth h•• secret unto his servants t•••• Prophets; so he confirme•••• the word of his servan•••• (both in good and evil) a•••• performeth the counsell 〈◊〉〈◊〉 his Messengers. Men ma•• then belie the Lord, an•• say it is not he, neither sh••••••
evill come upon us, neither ••••all wee see sword nor fa∣••ine: And the Prophets 〈◊〉〈◊〉 all become wind, and the ••ord is not in them—But what saith the Lord for the ••ncouragement of his ser∣••ant Ieremy: Because yee ••••eake this word, behold I ••ill make my words in thy ••outh fire, and this people ••ood, and it shall devoure ••hem. Loe I will bring a na∣••ion upon you, &c. It is good for us then (if wee ••ave neglected the word of Gods servants former∣••y) not to neglect the per∣formance of it by God himselfe, but to become wise for after times: who
among you will give eares this? who will hearken a•••• heare for the time to come•••• who gave Iacob for a spoile•• and Israel to the robbers? did not the Lord, he again•••• whom wee have sinned? Therfore he hath poured up¦on him the fury of his anger &c. Oh let it not be sai•• of us as there it followeth▪ And it hath set him on fire round about, yet hee knew not; and it burned him, ye•• hee la••d it not to heart. Far bee this stupidity from u•• at this time. Let us consi∣der then that this wrath i•• gone out from the Lord. 〈◊〉〈◊〉 is hee against whom wee haue sinned, and whom
vvee haue provoked, and ••••erefore there is no dal∣••ing with him, as is said: 〈◊〉〈◊〉 is hee himselfe that ••••mes against us; Before ••m goes the Pestilence, and ••••••rning coales (or diseases) ••••e forth at his feet. Now ••••e we stronger then hee? ••••e wee able in our sinnes 〈◊〉〈◊〉 stand in his way? hee ••••th already, often before ••••d now also sent the Pe∣••••lence among us after the ••anner of Egypt—yea he ••••th overthrowne some of 〈◊〉〈◊〉, as God overthrew So∣••om and Gomorrah, and ••ee were as a fire-brand ••uckt out of the burning: ••t have yee not returned to
me, saith the Lord: No•• heare vvhat God saith us as once to Israel: The••••¦fore thus will I doe un∣•••• thee, O Israel, O Englan•• ô citie, ô tovvne: (hovv even as unto Sodom, th•• was overthrowne as in moment) and because I wi•••• doe this unto thee, prepare•• meet thy God O Israel. Th•••• is our duty then, of vvhic•• vvee also formerly heard but vvhy are vvee thus t•• prepare? that follovves For loe, he that formeth th•• mountaines, and create•• the wind (or spirit) and d••¦clareth unto man what is h•• thought, that maketh th•• morning darkenesse, an••
treadeth upon the high pla∣ces of the earth, the Lord, the God of hosts is his name. Where hee invests him∣selfe vvith many titles of greatnesse, povver, yea and terrour, and all to in∣force the aforesaid duty of repentance and humiliati∣on upon us, letting us knovv vvho it is that ••hreatens us, vvho it is that ••s gone out against us; no ••ther then this mighty God, this Lord of hosts, who hath all creatures in ••eaven and earth at his ••ommand, and ready to ••xecute his vengeance, ••nd righteous judgements ••n all impenitent sinners;
so that when once hee shewes his displeasure, its in vaine either to seeke shelter or help from them, or not to feare vengeance from them, as instruments of his wrath, whose are the mountaines, the wind, and all other creatures: so that the mountaines shall no•• save nor hide from hi•• wrath, when it is on•••• gone forth in fury; as i•• Noah his flood, when the highest hils, and mo•••• towring mountaines coul•• not shelter them that fle•• thither for refuge, but th•••• the waters of his wra•••• did overtake and swee•• them all away: and 〈◊〉〈◊〉
wind, which God sent out shall meet with disobedi∣ent Ionas, who would have fled from Gods presence, and the storme shall teach him obedience. Nay, we know God can, and often doth arme base and weake creatures, against proud and impenitent sinners, yea their owne friends and confederates (in whose helpe and assistance they trust) nay sometimes their owne selues against them∣selues, as elswhere I shew more largely.
He is mighty in strength; who hath hardned himselfe against him and hath pro∣spered? And it would be
observed, that when God calls men to humiliation for their sinnes, hee often shewes his power and ter∣riblenesse by some, not onely description of it (as when he humbled Iob, by asking him, —Hast thou an arme like God? canst thou thunder with a voice like him? and by shewing him his great power in the Be∣hemoth and Leviathan, or in the Elephant and Whale: the effect where∣of in Iob was an humble submission of himselfe un∣to God;) but by workes o•• his power, as by sending thunder, stormes, & grea•• raine, by which he••
brought his people of old to confesse their sinne in asking them a King, in di∣strust, and with rejection of Gods government: so by a great raine which hee sent, the better to prepare the people to repentance, and reformation of their wayes, when Esra had assembled them to that end. It is said, —All the people sate in the street of the house of God trembling because of this matter, and for the great raine. Yea, God would so haue prepa∣red us of this nation, as may bee remembred, by sending very fearful thun∣der and raine, a little be∣fore
the first day of that solemne humiliation in∣joyned some eleven years agoe. And what may we think God would haue had us doe, as then, so when before that hee met with us (or was making towards us) in our way of Security by the Spanish Armado, and mighty Navie by sea, and by the popish and hel∣lish Plot of powder: and so in our way of excesse by scarcity and famine: and in the way of our other ma∣ny sinnes by this heavie judgement of Pestilence, both formerly and now. Shall wee yet prooceed on in our former security,
excesse, and all our other provocations of the divine Majesty? will wee needs try our strength with him? Behold, saith God, the flight shall perish from the swift, and the strong shall not strengthen his force, nei∣ther shall the mighty deli∣ver himselfe, neither shall hee stand that handleth the Bow—And he that is coura∣gious among the mighty, shall flee away naked in that day, saith the Lord. The like may the Lord now say to us, concerning whatsoever it is wee place our confidence in, whe∣ther we harden our selues against him in our pride
and obstinacy, or whether we hope to escape this his hand by fleeing from pla∣ces infected; no, there is no flying from him in our sinnes, neither any resistance of him, whither shall wee flee from him? hee is a consuming fire to sinners, yea a fire round about cir∣cling you in: which way soever you runne, it is still into the fire, and your name shall bee as Pashurs was, Magormissabib, Feare round about: And how shal wee withstand or resist his power? Shall wee not pe∣rish by his hand? Is he not the Lord of Hosts? Who would set the Briars and
Thornes against him in bat∣tel? would he not go through them, and burne them toge∣ther? What then is to be done? Let us not with A∣dam, thinke to flee from God, but to him by humble submission: If we flee, let it be from his Iustice to his Mercie: If we flee not to his Mercie, goe whither we will, we fall upon his Iustice: Appeale we then from God, just to the same God, mercifull and graci∣ous in Christ: for it is the same God that smites in his wrath, and who must heale in his mercie. Or if not this; then let us consi∣der whether we be able to
meet this great King com∣ming against us in blood, and in furie; if wee be not (and who is?) then, as hath been alreadie said, while hee is yet a great way off, let us send an Embassage before us, and desire con∣ditions of Peace, and make peace with him, for which we have his gracious pro∣mise; and herein follow wee the wisedome (as of Iacob and Abigail, so) of Shemei meeting David with a present, and hum∣ble intreaties and confes∣sions, after hee saw him returned as reinvested in his Kingdome: And so of Rahab, who hearing of
Gods mightie workes in Aegypt, sought peace long before with Gods people: which in her was a worke of Faith: as in the Gibeo∣nites, of Wisedome, who hearing of the fame of the God of Israel, and of that hee did in Aegypt, sought peace with Ioshua, had it, and so saved their lives; which all the rest refusing to doe, as hardning them∣selvs in their own strēgth, they all perished. And a like fearfull signe and pre∣sage of destruction it is now to so many of us, as, when Gods Wrath is gone out against us, and the Plague is begun, doe nei∣ther
seek peace with God, nor yet will accept of it, being offred to us: Surely it is of the Lord to harden such mens hearts, that they should (as it were by their obstinacie in Sin) come in battell against him, that hee might destroy them utterly, and that they might have no favour, but that he might destroy them, as was said of those Kings of Canaan, who neither sought, nor accepted such conditions of Peace as were offered them.
VVHat now remaines (the Premises cō∣sidered) but that we, eve∣rie one in his place, set our selves to our duty. It is our case now: our Sins have provoked God, and he is ready to consume us all as in a moment: yea, wrath is gone forth from the
Lord, the Plague is begun among us. Wee have the Lords direction alreadie what to doe, (which wee shall consider hereafter) as Moses here had. How then is it to be wished that Moses did command Aa∣ron to runne in with his Censer, that Authoritie, and the supreme Magistrat•• did injoyne the Priests of the Lord, Aaron and his Sons, speedily, without a∣ny longer delay, to run in; and that they, and all o∣ther, whether Magistrates or other, that have any In∣cense or other Sacrifice to offer, would according∣ly, speedily perform their
Office, and use all possible meanes, with like haste, to stay the further procee∣ding of this great wrath of God: The Magistrate by speedy execution of Gods righteous judgements on the wicked, with noble Phineas (which, if it either had beene universally and unpartially performed; or yet were so done, we ne∣ver needed to feare such wrath from God, or the continuance of it:) The Priest, and Ministers of the Lord, vvith Prayers and solemne Supplications in the publicke Assemblies, and vvith godly Instructi∣ons, Admonitions, and Di∣rections
given the people; yea, and the people, and generally all, by unfained Humiliation of themselvs, and Reformation, in some good measure, of things amisse, and by such means as shall, upon other Texts and Grounds of Scripture more particularly and ful∣ly be named, if God will.
Such things should be done I knovv, during the time of Gods patience, for the prevention of his judgements: As the Israe∣lites in Egypt, having cause to feare Gods plagues for their Idolatrie in Aegypt, Ezek. 20.7, 8. sought to turne them away, namely
Sword & Pestilence, and to prevent them by Humi∣liation & Sacrifice (though not within the land of Ae∣gypt for speciall reason, Exod. 8.25, 26, 27.) Yet if the Plague, and breaking out of wrath prevent our Humiliation, we must de∣ferre our Humiliation no longer: othervvise, hovv soone may this spreading evill, and overflovving Scourge, or some other judgement sent to back it, in Gods just wrath make an end of all (save that God will have a remnant in whom hee will glorifie his Mercie, and preserve his Church.) This is as
the breaking out of fire: or overflowing of waters, unto which, way and pas∣sage is not long to be gi∣ven, least the evill, which at the first, by a timely care, might have beene prevented, grow so great, that it exceed the power and strength of man, to withstand or resist it.
Whatsoever wee then doe in this kind, it would bee done speedily, and in time, otherwise wee may come too late, even when neither our own, nor other mens prayers (though ne∣ver so holy) will be accep∣ted for us, and when God
will not be intreated for ••s. See this in Gods dea∣••ing with the Iewes: Pray ••ot for this people for their ••ood, said the Lord to Ie∣remie. When they fast, I will not heare their cry, and when they offer a burnt offe∣ring, and an oblation, I will not accept them: But I will consume them by the Sword, and by the Famine, and by the Pestilence. So in Eze∣kiel: If I send a Pestilence into that land, and powre out my furie upon it in blood, to cut off from it man and beast: Though Noah, Daniel and Iob were in it, as I live, saith the Lord God, they shall deliver nei∣ther 〈2 pages missing〉〈2 pages missing〉
cleave unto the Lord ac∣cording to his word in a perpetuall covenant. This the Lord expects from the whole nation, when his wrath is but toward them: Gather your selue together, yea gather toge¦ther O nation not desired before the decree bring forth, before the day passe 〈◊〉〈◊〉 the chaffe, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you. Howsoever, if this be no•• done publickly, it must no•• be neglected in private by the meeke of the earth Seeke yee the Lord all y•••• meeke of the earth which
haue wrought his judge∣ments: seeke righteousnesse, seeke meekenesse: it may be yee shall be hid in the day of the Lords anger.
It is a wonderfull thing, that now when Gods an∣ger is so manifested, and his wrath revealed from heaven, men should so lit∣tle seeke to pacifie his wrath, and should shew themselves so little tou∣ched with these evident tokens of his displeasure, never much seeking the meanes by which the cause of his wrath against us might be made knowne unto us, nay wholly impa∣tient of such discovery
when by Gods faithfull messengers it is in some good measure made.
Shall I send such to the godly examples of good and holy King David, who in a famine of three yeares enquired of the Lord for what and whose sinne it was sent, which, when it was told him, hee punished, and so put away the evill? or of tender-hearted Iosiah, who con∣ceiving by the booke of the Law, that wrath was due to his people, and to∣wards them, presently dispatched honourable messengers to Huldah, 〈◊〉〈◊〉 prophetesse to enquire o••
the Lord for him and the people, concerning the words of the book which hee caused to be read in a solemne assembly, and re∣nued his Covenant vvith God? If such examples prevaile not with us, let us receive reproofe & shame (in this our sloth and neg∣ligence) from the example of the very heathē. Homer the Poet brings in Achilles advising the Greekes, in a time of a sore Pestilence, to enquire the cause thereof from God by some Prophet, or Priest, or Dreamer of dreams. (These being foot∣steps of those three waies, by which Israel of old had
Oracles, or answers from God; namely by Dreames, by Vrim, that is the Priest, with Vrim and Thummim, Numb. 27.21. and by Pro∣phets, see 1 Sam. 28.6, 7.
And Livie tels us, that in case of common plague (or other danger) the Romans were by publick authority called out, and cōmanded with their wives and chil∣dren, to make supplication to their gods, for, & accor∣ding to that, which their owne proper sins and evils compelled them: and thus filling all their Temples, Stratae passim matres crimi∣nibus Templa verrentes, v•••• niam Irarum coelestium, 〈◊〉〈◊〉
nem{que} pesti exposcunt; their Matrons prostrate on the ground, & sweeping their Temples with the haire of their head, sought pardon, and the favour of their of∣fended & angry gods, and an end to be put unto the Pestilence. Many such like things hath Livie concer∣ning their Supplications, e∣ven for many daies toge∣ther, upon occasiō of war, ••nd publike evils and dan∣gers, as I shew elswhere. So Virgil: —Principiò de∣••ubra adeunt pacem{que} per a∣••as exquirunt. And else∣where, —Exorant pacem Divum: id est, inquit No∣••ius, propitiationem.
The first thing they use to doe, is to frequent their Temples, and from Altar to Altar to seeke Peace, that is Propitiation. So Plautus. So the Carthagi∣nians, when they were plagued with Pestilence Aris impuberes admoveru•• pacem Deorum sanguine c••¦rum exposcentes, as Iusti•• relates; That is, as th•• Scripture expresseth th•• like practise of the dege¦nerate Iewes, They sacrif••¦ced their sons and daughter unto devils, seeking atone¦ment with these their go•• by the blood of their chi••¦dren: of which practise 〈◊〉〈◊〉 the Heathen, in sacrifici••••
their children to the de∣vill; (in case especially of distresse) more elswhere.
Now shall the Heathen ••n case of Pestilence, de∣sire to know from God the true cause therof, that they might offer him accepta∣ble Sacrifice, and shal they accordingly by solemne Supplications, and all ex∣pressions of sorrow and humilitie, seeke the favour of their gods, & that with the blood of their onely children; and shall wee Christians, in like case of Pestilence, be so far from searching into the true causes of the same, as to take it ill, and not willing∣ly 〈2 pages missing〉〈2 pages missing〉
of his wrath, and averting of his judge∣ments. If now wee aske what these Meanes or Re∣medies are (as it is most needfull wee be aright di∣rected herein) I shall en∣deavour at this time, at least in the generall, to shew. And because we are all of us apt to use such such meanes as most agree with our owne liking and fancies, I shall strive to give satisfaction in this point, both negatively and affirmatively.
1. Let us generally know that the meanes of pacifying Gods wrath, are no meanes of our owne
prescribing, or which mans wisedom directs un∣to. There are meanes I know which may & ought be used, in case of Pesti∣lence (as of other publick evils) but ought not to be rested in: there are againe Meanes which are meerly of mans devising; and therefore such as may nei∣ther be rested in, nor so much as used, especially so as man prescribes them, being in that regard lesse or more sinfull and un∣lawfull. Lastly, there are meanes of pacifying Gods wrath, and of avoyding his judgements, or at least of escaping the evill, sting
or hurt of them, which may and ought bee used, yea & being rightly used may be rested in, so far as a blessing, by vertue of Gods promise, may be expected frō God one way or other.
1. The common rule of the world, as also of Phy∣sicians in case of Pesti∣lence, is to flee, or to with∣draw a mans selfe quickly from places infected, yea to remove farre off, and not to returne hastily, but at leisure. This I deny not to be lawfull, yea necessary, where, and so far as mens callings, especially pub∣licke, will permit them. How farre publicke per∣sons,
especially Ministers, who take themselues char∣ged with cure of soules, whether from God alone, or from man also, may withdraw themselues in case of grievous and ra∣ging Pestilence, I rather leave to casuists and their owne consciences to de∣termin. Conscience I sup∣pose will not so farre, and so soone dispence with some in this case as man will. Yet how farre God and conscience will dis∣pence with humane fears, where hee either denies such a measure of faith, or would overcome al feares and yet not presume, or
where hee both opens a way, and some other way cals a man out, and re∣straines him for a season, from the ordinary and ap∣pointed place of Gods worship and exercise of his function; or how farr such an one having other∣wise no pastorall charge, may both with faith and a good conscience, during apparant hazard to his person, withdraw himself, and so reserve himselfe to better times, meerely out of respect to their good, who for the present seeme a while neglected; I leave this also to others judge∣ment, least in mine owne
case I may seeme too par∣tiall, who hitherto have been as much, if not more guided by the judgement, yea importunitie also of many godly and unpartial Christians (and so, I take, by direction from God) then by mine owne, either judgement, or will at the first. Onely Davids case is made by many heere considerable of all Chri∣stians, whether Teachers or others; who, in time of pestilence was directed by God to purchase Ornans threshing floore, and there to build an Altar, and there to sacrifice (for the present) and that accepta∣bly 〈2 pages missing〉〈2 pages missing〉
whilst that hedg or breach is not made up, its in vaine to think, by bodily flight, to escape or flee from Gods wrath, when it is once gone out. We must either humble our selves for our Sins, or never account our selves safe by fleeing. Pe∣stilence is sent for our sins, to separate betweene us and them: therefore, if yee will flee, either leave your Sin behind you as a Sacrifice to that destroy∣ing Nemesis, or to Gods vengeance, or looke not to escape. Redeeme the life both of body & soule by parting with your Sins, even such as are dearest
most delightsome, most gainefull, or otherwise advantageous to you in worldly respects. And i∣mitate herein the wisdom of the Beaver, which, hun∣ted for his stones (which formerly have beene ac∣counted of more price than his skinne or wooll now) and finding himselfe hotly pursued, bites off the same, and leaves them to the Huntsman, as a ran∣some of his life. Now it is not our life which this Nimrod and pursuer, the Pestilence, comes for; it is only our right eye of of∣fence, or our right hand or foot, that is, som sin or lust
yet unmortified, which is as deare to us as our right eye, or as gainefull as our right hand, or as usefull otherwise in our sinfull aymes, as our right foot. Let us but mortifie these, and utterly, in purpose of heart, resolution of will, and in a true hatred, aban∣don them, then may wee with more comfort and confidence flee from the contagion of pestilence, and more securely cast our selves into the armes of Gods providence; but not till then. It will little avayle us to be spared and respited a while, seeing God, when we thinke all
perils past, can either call us to an after reckoning in the same kinde, or in some other. Looke we into the same Chapter, and wee shall see this verified. The whole Congregati∣on of the children of Is∣rael had made themselves some way guilty in the re∣bellion of Korah, inso∣much as God was ready to have consumed then in a moment, had not Moses and Aaron interceded and prevailed for many of them; Well, the Con∣gregation (according to Gods appointment) get them up from about the Tabernacle of Korah, Da∣than
and Abiram, on every side: after which the earth opened her mouth and swal∣lowed these up—who pe∣rished from among the Con∣gregation. Now all Israel that were round about them fled at the cry of them: for they said, lest the earth swallow us up also. Thus they flee further off, and seeme more safe then be∣fore. Yea, but they repen∣ted not of their sinne, by which they had deserved like destruction: they left not their rebellion behind them when they fled: and therefore though thus farr they were safe, yet ob∣serue what presently fol∣lowes;
And there came out a fire from the Lord, and consumed the two hundred and fiftie men (who were Princes of the assembly— men of renowne) that offered incense. Loe these gained but little (but even a little time) by their flee∣ing from the former judgment: And what did many of the rest of them, who also fled from the o∣pening of the earth, and e∣scaped this fire? first it is said, On the morrow all the Congregation murmured a∣gainst Moses and Aaron: Loe, they carry their old sinne of murmuring with them, and this brought
new wrath upon many of them (al deserving it) even the Plague in my text, in which there died foureteene thousand and seven hun∣dred, after which, the rest returning to their murmu∣rings and other sinnes, were all destroyed in the wildernesse, what by fiery Serpents, what by other plagues. God hath variety of plagues to meet with sinners, with whom it shall be, As if a man should flee from a Lyon, and a Beare met him, or went into the house and leaned his hand on the wall, and a Serpent bit him, concerning whom the Lord thus threatens:
I will slay the last of them with the sword: hee that fleeth of them shall not flee away; and he that escapeth of them shall not be delive∣red: though they dig into hell, thence shall mine hand take them: though they climbe up to heaven, thence will I bring them downe: And though they hide them∣selves in the top of Carmel, I will search and take them out thence, and so on. Thus saith the Lord by Isaiah: Feare, and the pit and the snare are upon thee, O Inha∣bitant of the earth: And it shall come to passe, that hee who fleeth from the noise of the feare shall fall into the
pit, and he that commeth up out of the midst of the pit, shall bee taken in the snare. The truth is, when God will accomplish his fury, (as certainely hee will o•• all obstinate and impeni∣tent sinners:) It is not far∣nesse off from places o•• danger which will secure a man: Hee that is farr of shall die of the Pestilence and he that is neere shall fa•••• by the sword, and he that re∣maineth and is besieged shall die by the famine.
Thus wee see, whils•• men by occasion of God judgements, as now this e•• Pestilence, doe not hum¦ble themselves for the••••
sinnes, there is no safety to them by fleeing: which I have the more largely handled, because this is that we most usually, both flee to, and also rest in. The like I may, and doe say concerning Antidotes, Powders, Drinkes, and whatsoever other outward and lawfull meanes are u∣sed as Preservatiues against the Pestilence; and so con∣cerning the diligence and ••are of Magistrates, in kee∣ping the unclean from the ••leane, in providing for ••he reliefe of the poorer ••ort, of such as are infe∣••ted or so suspected, & the ••ike. This, though other∣wise
commendably pra∣ctised, yet is not enough, it is not to be rested in, un∣lesse withall, and in the first place or chiefly other meanes (such as shall bee named) be used. Care in the one is not so commen∣dable, as negligence in the other is represensible and blame worthy. All such outward meanes used, i•• but a beginning at the wrong end, and from ef∣fecting perfect and sound cure, especially if men care rest there, & nothing else be done for the pac••¦fying of Gods wrath.
wealth will not secure them from Gods wrath, whilst they live in sinne, in oppression, in riotous cour∣ses, or the like, without re∣pentance, I hold it need∣lesse. I suppose their owne consciences tell them so much (unlesse wholly be∣sotted:) man perhaps by gifts and bribes may bee pacified, as Esau towards Iacob, &c. but not God: when God hath to doe with rich men; They shall cast their silver in the streets, and their gold shall be removed (or be for a se∣paration or uncleannesse:) their silver and their gold shall not bee able to deliver
them in the day of the wrath of the Lord. Great men then, in their sinnes are no more secure or safe from wrath then others.
2. Of the second sort of meanes, the popish man∣ner of pacifying Gods wrath, is first briefly to be noted, and to bee taken heed of. They seek to pa∣cifie the wrath of God by workes of penance of their owne devising, as by whipping of themselves, going barefoot, or on bare knees, by wearing hairy shirts, going on pilgrimage and the like. So by offe∣ring summes of money at such or such religious pla∣ces,
&c. of some of which their Councell of Trent saith, that there was never any safer way found out in the Church for the averting of Gods vengeance; as I find observed also by an other on this my text.
2. Much lesse will hea∣thenish practises (too much imitated of old by Gods people) stay Gods hand when it is stretched out. For wee heard how the heathen in case of Pesti∣lence, & of Gods displea∣sure, did betake them∣selves to their Idole gods, not with prayers only and supplications, prostrating themselves, & with other
sacrifices, but with the sa∣crificing of their owne chil∣dren.
But of this later sort of meanes, the Lord may, and doubtlesse will say to hy∣pocrites, When yee come to appeare before me, who hath required this at your hand to tread my courts? And— put your burnt offerings un∣to your sacrifices, and eate flesh: for I spake not unto your fathers, nor comman∣ded them, concerning burnt offerings and sacrifices: no? who did then? but this thing commanded I them (that is, this thing chiefly with∣out which, the other was but as a dead carkasse) say∣ing,
Obey my voice—and walke yee in all the wayes, that I have commanded you, that it may be well unto you.
3. If then indeed wee would be aright directed what to doe at such times, when wrath is gone out a∣gainst us, let us receive our direction from God him∣selfe, and from his word, where he makes his mind known unto us, for other∣wise, Who hath knowne his mind? Such is our blind∣nes and ignorance, that we cannot know what service is pleasing to him, unlesse he himselfe make his will knowne unto us. As then
we cannot see the light of the Sun by any other light than that which the Sun it selfe affords us; no more can wee know what will please or appease him be∣ing angry, further than he hath been pleased to make it known unto us. And this is but reason: for wee ex∣pect the like from our owne Servants, that they doe what service wee ap∣point them, and as we will have them doe it, and not what, and as they please themselves.
Now God, partly by Precept, & by way of Con∣dition, partly by way of Reproofe, whilest he com∣plaines
of the neglect of what he expects, (besides the examples and practise of his Saints on earth in like case) lets us know what we should doe when his hand is gone out a∣gainst us, whether by Pe∣stilence, as now with us, or otherwise. To which end I shall set before you some pregnant places of Scrip∣ture scatteringly, out of which wee will bring the chiefe duties to a Method, which here we will onely propound, (not lading this Text with more then it will naturally beare) but prosecute, if God will, on more proper and particu∣lar
Grounds of Scripture.
Heare then, first how God answers hypocrites, and such as pretend them∣selves to be vvilling to be at any cost, and to doe any thing to please and ap∣pease him when hee is an∣gry. Wherewith shal I come before the Lord, and bow my selfe before the high God? Shall I come before him with burnt offerings, with calves of a yeare old? Will the Lord bee pleased with thousands of rammes, or with ten thousands of ri∣vers of oyle? Shall I give my first borne for my trans∣gression, the fruit of my bo∣die for the Sin of my soule?
Now heare Gods answer: Hee hath shewed thee O man what is good, and what doth the Lord require of thee, but to doe justly, and to love mercie, and to walke hum∣bly with thy God; (or to humble thy selfe to walke with thy God.) And then it followes, (shewing this was to be done especially when God shewed his dis∣pleasure against them.) The Lords voice cryeth un∣to the Citie, and the man of wisdome shall see thy name: heare yee the rod, and who hath appointed it.
See againe what God requires of us in such case of his judgments, whether
threatned or inflicted. —I will reprove thee saith God, &c. Now consider this, yet that forget God, lest I teare you in pieces, &c. And els∣where, Consider your waies: yee have sowne much, and bring in little; ye eat, but ye have not enough, &c. thus saith the Lord of hosts (a∣gaine) consider your waies.
Consider againe, upon what condition God pro∣miseth mercie, and delive∣rance from captivitie: If they shall confesse their ini∣quitie, and the iniquitie of their fathers, &c. And that also they have walked con∣trary unto mee, and that 〈◊〉〈◊〉 also have walked contrary
unto them, & have brought thē into the land of their e∣nemies: If then their uncir∣cumcised harts be humbled, & they thē accept of the pu∣nishment of their iniquitie: then will I remember my co∣covenāt with Iacob, &c. and I will remember the land.
Now, upon considerati∣on, and confession of sin, the Lord looks also, we should turne to him, by true and heartie Sorrow and Repen∣tance, according to that his exhortatiō by his Prophet Ioel; Therefore also now, saith the Lord, turn you even to me with all your hart, and with fasting, and with wee∣ping, and with mourning:
and rent your heart and not your garment, and turne un∣to the Lord your God. The want hereof, in time of Gods judgments, the Lord both complaines of, and also further threatens: — For all this, his anger is not turned away, but his hand is stretched out still: for the people turneth not unto him that smiteth them, neither doe they seeke the Lord of Hosts. So elswhere, I have sent the Pestilence among you, after the manner of Ae∣gypt, your young men have I slain with the Sword, &c. yet have yee not returned unto mee saith the Lord — Therefore thus I will doe
unto thee, O Israel: and because I will doe this unto thee, prepare to meet thy God, O Israel.
In turning to God, hee would have us turne from our vvicked vvaies, and seeke his face and favour, not returning again to our former evill waies, but re∣nuing, and also keeping our Covenant of Faith, O∣bedience, and a more ho∣ly walking with him than formerly, taking it ill when it is otherwise. I hearkned and heard, but they spake not aright: no man repented him of his wickednesse, saying, What have I done? Every one
turned to his course, as the horse rusheth into the bat∣tell. Therefore, that hee may shevv us mercie, hee will first have us Cast away from us all our transgres∣sions, whereby wee have transgressed, and make us a new heart, and a new spi∣rit. Otherwise, he should seeme to favour us in our Sins: Therfore, when God meant to deliver his peo∣ple out of the hand of the Philistines, he thus speaks to them by Samuel the Prophet, If yee doe returne unto the Lord with all your hearts, then put away the strange gods, and Ashta∣roth from among you; and
prepare your hearts unto the Lord, and serve him onely: and hee will deliver you out of the hand of the Phili∣stines. This they did, and withall, wept abundantly, fasted, and prayed, and confessed their Sins, and were accepted. So before the Lord would grant de∣••iverance by Gideon, hee would have him Destroy Baals altar which his fa∣••her had, and cut downe the ••rove that was by it, and ••uild an altar to the Lord.
The reason is, God will ••hew mercie, favour and ••eliverance to none in ••heir Sins. Hee heares not ••inners; Yet he also looks,
that in our afflictions wee doe call upon him; Call upon mee in the day of trou∣ble; I will deliver thee. And, Is any among you af∣flicted? Let him pray.
Now with our prayers, and purposes of reforma∣tion wee must renue Cove∣nant with God, and bee carefull for ever after to performe it. This we are taught by the godly ex∣ample of Nehemiah and the Iewes; who, by the mouth of the Levites, having made a religious confes∣sion, as of Gods good∣nesse, so of their wicked¦nesse; and having in the•••• owne persons separate••
themselves from all stran∣gers, and confessed their Sins, they conclude all by ••ntring into solemne co∣••enant with God, saying ••n their great distresse in which they were, And be∣••ause of all this, wee make a sure Covenant, and write it, ••nd our Princes, Levites ••nd Priests seale unto it. And the rest of the people — who had understanding, se∣parated themselves from the people of the lands, unto the Law of God, clave to their Brethren, their Nobles, and ••ntred into a curse, and into ••n oath, to walke in Gods Law — and to observe and ••oe all the Commandements
of the lord. Now the points of their Covenant were▪ Not to joyne in marriage with the people of the land, not to buy ware or victuall on the Sabbath day, and to charge themselves yearely with the third part of a sh••∣kell for the service of the house of God, and concer¦ning first fruits and othe•• offerings.
Thus King Hezekiah when the wrath of th•• Lord was upon Iudah an•• Ierusalem, and that he ha•• delivered their fathers 〈◊〉〈◊〉 trouble, &c. Now, saith he it is in mine heart to make covenant with the Lo•••• God of Israel, that his fier••••
wrath may turne away from ••s. Oh worthy example, ••ven for the best & grea∣••est Christian Kings, in ••••ke case to imitate.
But what? doth God ••ooke that, in case of evils 〈◊〉〈◊〉 troubles of the Church ••nd Common-wealth, we ••nly mind our own good ••nd safety? no: hee will ••ave us also, according to ••ur severall places, cal∣••••ngs, gifts, to become In∣••••rcessors to him for others ••lso, and to helpe to turne ••way wrath from others, ••nd our selves. This God ••••oked for (though in ••••aine) of his people, and ••his he lookes for from us
now: And I sought for 〈◊〉〈◊〉 man among them (saith the Lord) that should make 〈◊〉〈◊〉 the hedge, and stand in the gap before me for the land that I should not destroy it but I found none: therefore haue I poured out mine in∣dignation upon them, I ha•• consumed them with t•••• fire of my wrath,
From these places 〈◊〉〈◊〉 Scripture wee see wh•••• kind of duties the Lo•••• expects from us, when ••¦vill is upon, or yet but ••••¦wards us; and what he 〈◊〉〈◊〉 this time of Pestilen•• expects more especiall from us of this place; y•••• and nation generally, eve••
from such as being other∣wise of the same body of our Church and nation, are yet free from the infe∣ction of this noysome di∣sease. Which duties I may, for method and memories sake, reduce unto those foure which God expects from us in case of Pesti∣lence as necessary condi∣tions, without which seve∣rally and joyntly in some good manner performed, we can expect no hearing of our prayers, nor hea∣ling either of our soules in and by the pardon of our sinnes, or of our land and place (in mercy at least) by taking away this plague.
The words runne thus, which God utters by way of answere to King Solo∣mons godly & wise prayer, at the dedication of the Temple (which was a type of Christ in our nature, in whom onely & for whom all prayers are savingly heard.) If I send Pestilence among my people: if my people which are called by my name, shal humble them∣selves and pray, and seeke my face, and turne from their wicked wayes; then will I heare from Heaven, and will forgive their sinne, and will heale their land.
The duties here are foure: 1. Selfe-humbling.
2. Prayer. 3. Seeking of Gods face and favour, in and by prayer, more then any thing else: seeing ma∣ny pray against the out∣ward evill of plague, who not caring much for Gods displeasure, otherwise ne∣ver seeke his face. 4. Tur∣ning from sin. Vnto these foure all (or most of) the forenamed duties are re∣ducible: which foure also may bee reduced to these two heads: Turning first to God, secondly from sinne. In one word there is requi∣red Turning or Conversion, which according to the two termes or points, 1. to what or whom, and 2. from
what or whom, is a conver∣sion or turning, first, to God and his wayes, second∣ly, from our owne sinfull wayes.
The first three Duties belong to our turning unto God. 1. Selfe-humbling: Now to selfe-humbling, there are three things re∣quired, if they may not be called parts thereof.
First, Conviction upon a due Consideration: 1. Of Gods Iudgements upon us, in the 1. Author. 2. End. 3. Nature. 4. Cause, which is our sin: and so 2. Con∣sideration of our sinne, or sinnes, as Causes of the e∣vill which is incumben••
upon us: which is a very large, usefull, and funda∣mentall point to consider of.
2. Confession of sinne found out.
3. Contrition, or true in∣ward and hearty Sorrow expressed outwardly by all fit and lively signes of it, as by fasting, weeping, prostration of the body, vile apparell, and the like, which may testifie truely without dissimulation, the inward condition and state of the soule, which not excluding the former two, may more properly come under the name of Selfe-humbling.
2. The second dutie is Prayer, and Invocation of Gods name.
3. The third is, Seeking of the face of God, and Re∣conciliation with him.
4. The fourth dutie is a Turning from our wicked wayes: which implyes, 1. Reformation of our lives and of things amisse and out of order, by bringing all right againe, both in matter of Doctrine, and of life, according to the only rule of Gods word. 2. Re∣nuing of our Covenant with God by solemne promise, vow, vvhy not Oath? at least serious purpose and protestation. 3. Ratifying
and confirming of the same by a speedy and also con∣stant performance of Co∣venant, without returning to our former evill wayes and provocations againe.
With all these we must all of us, (as God may re∣quire it at our hands, ac∣cording to our several pla∣ces and abilities, or as wee are in favour with his hea∣venly Majestie) labour to become Intercessours, and to stand in the gap for the land, or place where wee live, to turne away wrath from it: vvhich must bee done
1. By Magistrates, chiefe and subordinate, who must
both inquire into offences and punish the same. Good Magistrates have a chiefe stroke in keeping off, or in removing of wrath from a people. God never pub∣likely judgeth by Pesti∣lence or otherwise, but Magistrates first neglect their dutie in judging. If they did unpartially exe∣cute Gods judgements, God would not so imme∣diatly with his owne hand judge us, or give us into the hand of mercilesse men, to bee judged vvith their judgements.
2. By the Ministers of the word: who must stand in the gap, by a right dis∣covery
of sin and danger, and many other waies, and not bee like the Prophets of Israel, which were like the Foxes in the deserts: ye have not, saith the Lord, gone up into the gapps, nei∣ther made up the hedge for the house of Israel, to stand in the battell in the day of the Lord: yet thus much the Lord requires of his Ministers.
3. By All: which wee must all strive to doe, ma∣king up the hedge (for our selves and others.)
1. By becomming righte∣ous our selves, Iob 22.30. Gen. 18.32. and by seeking righteousnes, Zeph. 2.3.
2. By mourning for and bewayling the sinnes and dangers of the time and place where wee live, Ezek. 9.4.
3. By earnest prayer and intercession: so Abraham prevaled for Lot, Gen. 18. Lot for Zoar, Moses for the Israelites often, Iob for his friends, and David and his Elders for Ierusalem; the destruction of which, after the death of seventy thou∣sand else where, was by his repentance and inter∣cession prevented, 1. Chron 21.14.15. &c.
These particulars are large, and must bee hand∣led, God assisting, on their
severall and more proper grounds of Scripture: I will not farther burthen this short text with them, contenting my selfe one∣ly here to point unto them, seeing the text it selfe implyeth the use of such meanes as God hath appointed for the pacify∣ing and averting of his wrath. Now the Lord give us hearts, wisedome and grace to make use of these meanes in time, both for his glory, and our own safety, bodily and spiri∣••uall. Amen.
The occasi∣on of this Argument.
We should have taken warning by others, and our selves formerly.
Esay 28.15-18.
Amos 4.12.
••say 26.8, 9
At the North Shields in Octob. 1635.
May 6. 1636.
Namely, 114 per∣sons.
〈◊〉〈◊〉 others us now,
Who must ••ot be se∣••ure.
Esay 28.1.3, 4.
Verse 14.
18.
19.
1 Thess. 1 10.
And the meanes used to stay it.
Vers. 49.
How it is raysed.
1 Thes. 1.10.
••oel. 2.16.••7.
The parts of the text.
1. Malady.
2. Remedy.
1 The Mala∣dy.
1 Wrath.
What is meant by wrath.
How is wrath in God.
How goes wrath forth from God.
Luk. 8.46.
Mar. 5.30 33.
God is tru∣ly displea∣sed with sin and sin∣ners: why?
Gal. 3.10.
To see what wee get by sin.
Ann. 1625.
2. To be∣waile mens senselesnes under wrath.
Psal. 90.11
Deut. 13.11 Psal. 119.120. Ion. 1.16. Prov. 16.6.
3. To learn true wise∣dom & the feare of God frō it.
Psalm. 90.7.8. 2. Cor. 5.10.11.
Psalm. 90.12.
Vers. 8.
Vers. 13.
2. It is a Plague which ge∣nerally is a stroke.
Exod. 9.14.
Confra∣ction.
But especi∣ally here Pestilence.
Exod. 12.23.27.
Numb. 20.16.
Amos 4.10.
2. Sam. 24.16.
Numb. 14.12.
Pestilence is an effect and signe of wrath in God.
To whom
••ev. 26.25.
It is no or∣dinary death.
Psal. 78.49.••0.51.
VVhy?
1. Gods hand is specially in it.
••xod. 5.3. ••am. 24.
Exod. 9.3.
2. Its full of wofull e∣vill. Psal. ••1.3.
Not to bee secure in time of pe∣stilence.
Ezek. 14.21.
Verse 29.
And to seek Gods favour more then health or life.
Isay 34.1-21. Psal. 6.1, 1 3. &. 9. & 38, 1, 2, &.
Revel 3.19.
Triall of our selves hence.
Psam. 92.6, 7.
Pestilence is onely from the Lord as Author. Exod. 4.11. Isa. 45.7. Amos 3.6.
1. Threat∣ning.
2. Inflicting it.
1 Chron. 21.24.
Isa. 38.1-14.
Deut. 32.23, 24. Psa. 91.5.
Homer, Iliad. 1.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Habak. 3.5.
It is frō his 1. Iustice.
Ezek. 14.21 23.
2 Wise∣dome.
Retalia∣ting sinnes with sem∣blable pu∣nishments.
To looke chiefly to God.
1. Sam. 6.9
And not 〈◊〉〈◊〉 the Instr••¦ment,
Or occasi∣on.
It is his hand which both wounds and must heale.
Isay, 9.12.13.
Comfort to Gods people in covenant with God.
2 Sam. 24.14.
Pestilence is often a mercy to them.
Dying by it, as free∣ing them from grea∣ter evils.
2 King. 24.2.
2 Chron. 7.13.
And also 2 Living.
Our sinne the cause of our sorrow.
Lament. 3.33.
Psal. 41.42.
The sin of these Israe∣lites here, aggravated.
Our like Sins causes of our Iudgments now.
2.4••
Sin pro∣cures wrath
1 Kings, 8.38.
2 Pet. 2.4••
Gen. 3.17.
Gen. 6.
Math. 24.38, 39.
Ezek. 16.49, 50.
Lamen. 1.5.
2 Chro. 36.14, 15, 16, with 17, &c.
Isa. 50.1.
Rom. 11.20.
Specially Pestilence, which is both threatned,
Numb. 14.11, 12.
And infli∣cted for sin••
1 Cor. 11.30.
This is frō
The natur•• of Sin.
Gen. 4.13.
From God holinesse.
Ierem. 5.7.
Ierem. 5.9
In our suf∣ferings to justifie God, his truth and people.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
••ament. 1.18.
Psalm. 119.••5.
And to blame our selves.
2 Sam. 2.10-17.
Ezek. 18.2.
1 Kings 17.18. Numb. 41.
Si coelum stetit, si terra mo∣vit, si fa∣mes, si lues, statim Christianos ad leonem acclamatur. Tertul. A∣polog. cap. 39.
Ierm. 4.21.22.23.
Ier. 16.10.
The maine duty repea∣ted, and ur∣ged.
Meanes are speedi∣ly to be used, for the pa∣cifying of Gods wrath.
Exod. 32.8.9 10.11-14.
2. Sam. 24.16.17-25. Isa. 38.1.2.3-21.
Why?
Foure mo∣tives from the text.
1. Because Pestilence is a signe of Gods wrath.
Psal. 2.10.11.12.
Which is as the sword of the Angell.
Smiting in every house almost.
Exod. 10.7.
And cal∣ling for our sinnes.
Exod. 9.13.14.15. & 10.3.
2. Sam. 6.3.
Vers. 4. & 5.
And it is as a Messen∣ger from God.
And as a storme.
Esay 28.17 From which wee should hide our selves.
Exod. 9.19.20.
Isa. 32.2.
Zephan. 2.1, 2, 3. As a roa∣ring Lyon.
Amos 3.1.
Prov. 19.12. & 16.14.
Hos. 5.14.
Psalm. 50.22.
And as fire kindled.
Esay 27.4.
Frō which wee should withdraw fuell,
Seeking to quench it by teares of repentance.
1 Sam. 7.6. Iudg. 2.4.•• Ier. 9.1, ••.
Esay 27.4, 5.
Examples of such as have tur∣ned away wrath.
K. Heze∣kiah.
2 Chron. 32.25, 26.
K. Iosiah.
2 Kings 22.11-13, 19, 20.
K. Reho∣boa••.
2. Chron. 12.6, 7.
& 12.
God, in this Pesti∣lence would be knowne to be angry; that wee might seek to appease him.
Hee might give us o∣ver to hard∣nesse of heart, and to insensi∣ble judge∣ments.
1 Cor. 5.5. with 2 Cor. 2.6, 7.
Prov. 5.
1 Cor. 5.5.
Iude, ver. 6.
As he doth such as hee hates, and wil no lon∣ger shew mercie un∣to.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhet. 2.
Difference betweene Anger and Hatred.
Arist. ut suprà
God never is more an∣gry with Sinners then when hee shewes it least.
Hos. 4.12, 13, 14.
This sensi∣ble evill is a mercie to us.
And should lead us to repentance.
〈…〉〈…〉 ••••••¦tance
Seeing this Plague is but begun.
1. Gods mer∣cy should move us in that it is but begun.
Verse ••5.
And there∣fore may be stayed.
Lament 4.6.
God de∣stroyes us not in a moment all at once, as once hee threatned.
Psalm. 124.3.
And as he delt with others.
Hee expects wee should meet him a far off.
As hee meets us in our wayes of sinne.
Ier. 8.6.
As hee met with Ba∣laam.
Numb. 22.22.32.
Amos 4.11.12.
Numb. 22.31.34.
Verse 33.
And as hee met with Ionah. Ionah 1.1.2.3. &c.
With Moses.
And the Iewes.
Hos. 2.5, 6, 7.
And with Paul. Act. 9.5.
It will con∣cerne us to meet him in time, as the forena∣med did;
Balaam.
Ionah.
Moses.
The Israe∣lites.
Luke 14.31, 32.
And as Ia∣cob,
Gen. 32.3-6-9-13, &c.
And Abi∣gail.
1 Sam. 26.17, 18, 19-23, 24, &c.
Prov. 22.3.
Otherwise fear wrath.
Ier. 8.6.
This plague is but begun.
Esa. 57.17.
Prov. 22.3.
And will prove but a begining & harbin∣ger to grea∣ter evils.
Math. 24.7, 8.
Esay 28.15-18.
Revel. 15.1.
As to Fa∣mine.
Anno 1630.
Of New∣castle. 1636
But especi∣ally to the Sword.
Ier. 21.6, 7.
Pestilence is the last of Gods mercifull rods.
Which neg∣lected, is for convi∣ction.
Esa. 27.4.
And fore∣runs grea∣ter evils,
Luke 13.7.
Isa 9.12, 13, 14.
And so calls on us in time to turne to the Lord.
Ezek. 14.19, 20.
On us espe∣cially of this place.
Anno 1624. 1625.
S. 114.
Exod. 32.35.
Ezra 7.2••-23.
Novem. 5.160 5.
Progno∣sticks Di∣vine: or Treat: on Esay 9.12.13.
A fourth Motive to speedy re∣pentance, is to consider God the Author of this plague.
Who con∣firmes the word of his Ser∣vants.
Psal. 149.7, 8, 9.
Amos 3.7.
Isa. 44.26.
Ier. 5.12, 13, 14.
And will bee ac∣knowledg∣ed to bee the author, as of other evils.
Isay 42.23, 24, 25.
So of Pesti∣lence.
Habak. 3.5.
Who is mighty in strength, and not to be dallied withall, or withstood.
Amos 4.10, 11, 12, 13.
Neither is there any fleeing from him.
On Amos 4.12.13 p. ••26. &c. & 156. &c. In l. 3. Iob. 9.4.
God to humble us shewes his power.
Iob 40.6.7-9
Both by words and workes.
Iob 42.1.2.3.4, 5, 6.
1. Sam 1••.16.17.18.19.
Esia 10.9.
Iuly 16. being Sa∣turday, 1625.
Iuly 20.
Ann. 1588.
Ann. 1605.
Amos 2.14 15.16.
Instead of fleeing from him.
Hebr. 10. Isa. 42 25.
Ier. 20.1.2.3
And of re∣sisting him.
Isa. 27.4.
We are in time to seeke to ap∣peaze him.
By the ex∣amples of
Shim••i▪
Luke 14.31.32.
Isa 27.5.
2 Sam. 19.1••-19. &c.
Rahab.
Hebr. 11.
The Gibe¦onites.
Iosh. 9.3.4-6-9.10.11-15. Iosh. 11.19 20.
Deut. 20.10.11.12.13. & 17.
The Au∣thors wish, that all would seek to appeaze this wrath.
Both Ma∣gistrates.
Psal. 106.30.
Ministers.
And others
Exod. 5.3.
And that speedily.
Lest wee come too late.
Ier. 14.11.12.
Ezek. 14.19.20.
Zephan. 2.1, 2,
& 3.
Examples to move us,
Both of the Godly,
2 Sam. 21.1, 2, &c.
2 Chron. 34.19, 20, &c.
And of the Heathen.
Illiad. 1.
Who have, in case of Pestilence, sought to their Gods by solemne Supplicati∣ons.
Liv. l. 3.
— Ad id quod sua mala quem∣que coge∣••ant.
And Sacri∣fices of their chil∣dren.
A word in Season or Eng∣lands Sum∣mons, on Iosh. 7. ver. 8, 9. Virgil: Ae∣neid. lib. 4. & lib. 3.
Plaut. in Merca∣tor: Act. 4. sc. 1.
Iustin: lib. 18.
Psal. 106.37.
Israels I∣dolatry, in sacrificing their chil∣dren, &c. on Psalm. 106.37.
Difference of meanes.
1. Some meanes may be used but not re∣sted in.
Pestis tem∣pore fuge citò, procul, ••ardè re∣vertaris. Marsil. Ficin. Epi∣dem. anti∣dot. cap. 1.
Flight o•• removall from pla•••• infected.
••••w far a ••••ister ••••ing ••eerly a Lecturer) may flee.
1 Chron. 21.14-18, 19,-26-28, 29, 30.
Which is, to leave their Sins behind them.
Otherwise there is no fleeing frō Gods wrath.
Numb. 16.21, 22,
24, 26,
27,
32, 33,
34,
35,
verse 2.
verse 41.
45,
49.
Num. 21.6.
& ch. 25.9.
Amos 5.19.
& 9.1.2.3.4.
Isa. 24.17.18.
Ezek. 6.12. & 7.15.
Preserva∣tives.
As also the care of Ma∣gistrates in outward things.
4. Riches are of little use here.
Ezek. 7.19.
2. Some meanes are neither to be rested in nor used.
••. As po∣p••sh works of penance
Sess. 14. cap. 8.9.
2. Heathe¦nish sacrif••¦ces of chi••¦dren.
Isa 1 12. Ier. 7.21.20.23.
3. Meanes to be used on which we may ex∣pect a bles∣sing.
Rom. 11.34.
These are such as God him∣selfe di∣rects unto.
Here pro∣pounded, 1. Sea••••••¦r••••ly
According to severall texts of Scripture.
Michah. 6.••.7.
Verse 8.
Verse 9.
Psal. 50.21.22.
Hagg. 1 5.6.
Mich 6.7.
Levit. 26.40.41.42.
Ioel 2.12.13
Isa. 9.12, 13.
Amos 4.10, 11,
& 12.
Ier. 8.6.
Ezek. 18.31.
1 Sam. 7.3,
& verse 4, 5, 6,
Iudg. 6.25, 26.
Psal. 50.15.
Iam 5.13.
Nehem. 9.1, 2, 3-
& 38.
& chap. 10.28, 29, 30, &c.
2 Chron. 29.8, 9, 10.
See also c•• 30.6, 7, 8.
Ezek. 22.30.
31.
2. According to Method.
The meanes ap∣pointed of God to be u••ed in case of Pesti∣lence, &c. are by God himselfe brought to foure duties.
2. Chron. 7.13.14.
1. Selfe-humbling.
Vnto which be∣long 1. Convicti∣on.
2. Confes∣sion.
Outwardly expressed, by al signes of Humili∣ation.
2. Prayer.
3. Recon∣ciliation with God.
4. Turning from our wicked wayes, which im∣plyes, 1. Refor∣mation of life.
2. Renuing of cove∣nant.
3. Keeping of cove∣nant.
To which add 5. Interces∣sion for others, or a stan∣ding in the gap, which must be done, 1. By Ma∣gistrates.
2. By Mi∣nisters.
Ezek. 13.4••.5.
3. By all How?
1. By right∣teousnesse.
2. Mour∣ning.
3. Prayer.