Reason 2 2. That they may not preserve those from perishing, whom God is determined to destroy. It is said of Moses, that fhe stood in the gap, to keep out Gods wrath, from breaking in upon his people, when God was minded to destroy them. And of Phinehas, that gwhen the plague had made a breach in upon them, he was a means to stay it from further proceeding. God therefore when he is resolved, to proceed in judgement against a people, he taketh those away from them, that may intercede for them, that by ⟨p. 25⟩their hpresence or iprayers, may stay his hand, as Moses, (k Let me alone, saith God to him, that I may destroy this people) and as Lot, (l I can do nothing, saith he, as long as thou art here) that may turn away the storm, as he did mfrom Zoar, that had else as well as nSodom, Gomorrah, oAdamah, & Zeboim been destroyed; that may stand in the gap, when it is breaking in, or make the breach up again, when it is broken in, and preserve from perishing either in whole or in part. God, he doth, as men are wont to do with those they desire to destroy. He that would set upon a strong man, (saith out Saviour) will pfirst, if he can, disarm him. They that would conquer a country, if they can seize upon their munition, will not fail to make themselves first masters of that; for they know then, they shall have no power to resist. Now the godly, they are the munition, the strength of a state; qthe chariots and horse of Israel; saith rElizaeus of Elijah, and King sJoas of Elizaeus. These therefore God taketh away, and so disarmeth a state, when he is bent to destroy it, that so his wrath may find no resistance. And there be but any one good in Jeroboam's house, go he must: Gods sentence against it cannot be executed, till he be taken out of it.
Reason 2 2. That they may not preserue those from perishing, whom God is determined to destroy. It is said of Moses, that fhe stood in the gap, to keepe out Gods wrath, from breaking in vpon his people, when God was minded to destroy them. And of Phineaz, that gwhen the plague had made a breach in vpon them, he was a meanes to stay it from further proceeding. God therefore when hee is res•lu•d, to proceed in iudgement against a people, hee taketh those away from them, that may intercede for them, that by ⟨p. 25⟩their hpresence or iprayers, may stay his hand, as Moses, (k Let me alone, saith God to him, that I may destroy this people) and as Lot, (l I can doe nothing, saith hee, as long as thou art here) that may turne away the storme, as he did mfrom Zoar, that had else as well as nSodome, Gomorrha, oAdamah, & Zeboim beene destroyed; that may stand in the gap, when it is breaking in, or make the breach vp againe, when it is broken in, and preserue from perishing either in whole or in part. God, hee doth, as men are wont to doe with those they desire to destroy. Hee that would set vpon a strong man, (saith out Sauiour) will pfirst, if he can, disarme him. They that would conquer a countrey, if they can seize vpon their munition, will not faile to make themselues first masters of that; for they know then, they shall haue no power to resist. Now the godly, they are the munition, the strength of a state; qthe chariots and horse of Israel; saith
- fPsal. 106.23.
- gPsal. 106.20, 30.
- hGen. 18.31, 32. Jer. 5.1. Ezek. 14.14, 16, 20.Gen. 18.31, 32. Ier. 5.1. Ezek. 14.14, 16, 20.
- iJer. 7.16. & 11.14. & 15.1.Ier. 7.16. & 11.14. & 15.1.
- kExod. 32.10. Multum Moisi permittit creator omnium; & feriendi licentiam quarit à Mose qui Mosevi fecit. Bern. de temp. 83. Sine me, ait, ut ille non sineret, Tertull. ad. Marc. l. 2.Exod. 32.10. Multum Moisi permittit creator omnium; & feriendi licentiam quarit à Mose qui Moseui fecit. Bern. de temp. 83. Sine me, ait, vt ille non sineret, Tertull. ad. Marc. l. 2.
- lGen. 19.21.
- mGen. 19.20, 21.
- n
