Gods three arrows plague, famine, sword, in three treatises. I. A plaster for the…Gods three arrovves plague, famine, svvord, in three treatises. I. A plaister for the…

§. 32. Of speedy pacifying Gods wrath.

1. *Sec § 25.
2. aExo. 32. 11.
3. bJon. 3. 4.Ion. 3. 4.
4. cEzr. 7. 17. 21, 23.
5. dJob 1. 5.Iob 1. 5.

¹Gods wrath is as a fire. (^e to fire in Scripture it is oft resembled) Now a fire, the longer it is suffered to burn, the stronger and more violent it waxeth. When therefore a fire is kindled, will not wise men make all the speed that possibly they can to quench it? The Prophets do thus set out the fierceness of this fire: ^fA fire is kindled in the Lords anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains, &c. ^gWho can stand before his indignation? And who can abide in the fierceness of his anger? His fury is poured out like fire, and the rocks are thrown down by him. In regard of the violence of Gods wrath it is also resembled to ^hA flood of mighty waters over-flowing. If waters once overflow and make a breach, all speed must be used to make up that breach, or otherwise it will soon become irrecoverable.

¹Gods wrath is as a fire. (^e to fire in Scripture it is oft resembled) Now a fire, the longer it is suffered to burne, the stronger and more violent it waxeth. When therefore a fire is kindled, will not wise men make all the speed that possibly they can to quench it? The Prophets do thus set out the fiercenesse of this fire: ^fA fire is kindled in the Lords anger, and shall burne unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountaines, &c. ^gWho can stand before his indignation? And who can abide in the fiercenesse of his anger? His fury is powred out like fire, and the rocks are throwne downe by him. In regard of the violence of Gods wrath it is also resembled to ^hA floud of mighty waters over-flowing. If waters once overflow and make a breach, all speed must be used to make up that breach, or otherwise it will soone become irrecoverable.

1. 1Fierceness of Gods wrath.Fiercenesse of Gods wrath.
2. ePsal 78. 21. Isa. 30. 30. Jer. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes, in magnum devencrant naufragium. De peccatoribus Chrys. Hom. 22. ad Pop.Psal 78. 21. Isa. 30. 30. Ier. 15. 14. Zeph. 3. 8. Saepius ab initio flammam quidam non extin guentes, in magnum devencrant naufragium. De peccatoribus Chrys. Hom. 22. ad Pop.
3. fDeut. 32. 22.
4. gNah. 1. 6.
5. hIsa. 28. 2.—30. 28.

¹Hence have we a demonstration of the folly of men, who ⟨p. 50⟩having incensed the Lords wrath, continue to add sin to sin, and to lie securely therein, nor repenting, nor humbling themselves with prayer and fasting, nor thinking any way to pacify the Lords fiery indignation, till the fury thereof flame round about them, and that so fiercely, as there is little hope of quenching it. This is the cause of those desolations and utter destructions that have been heretofore, or still are made in the world. For, 1. ⁱThe Lord delighteth in mercy: Were men careful to walk in any measure worthy of his mercies, his goodness would be as an ever-springing, and over-flowing fountain sending out sweet streams to refresh us from time to time with all needful blessings. 2. ^kJudgement is his strange work: therefore he useth to threaten it, before he execute it. If therefore threatening of vengeance did kindly work on men, and make them humble themselves before the Lord, and turn from their sins, he would not execute what he threateneth. Instance the case of ^lNineveh, and of ^mHezekiah. 3. God is ⁿslow to anger. Though he be provoked to begin to execute vengeance, yet is he not hasty in pouring out all the vials of his wrath. He first begins with one. He first striketh but softly. If then men humble themselves, and confess their sins with penitent hearts, he will say to his Angel whom he hath sent to destroy, ^oIt is enough: stay now thine hand.

¹Hence have we a demonstration of the folly of men, who ⟨p. 50⟩having incensed the Lords wrath, continue to adde sinne to sinne, and to lie securely therein, nor repenting, nor humbling themselves with prayer and fasting, nor thinking any way to pacifie the Lords fiery indignation, till the fury thereof flame round about them, and that so fiercely, as there is little hope of quenching it. This is the cause of those desolations and utter destructions that have bene heretofore, or still are made in the world. For, 1. ⁱThe Lord delighteth in mercy: Were men carefull to walke in any measure worthy of his mercies, his godnesse would be as an ever-springing, and over-flowing fountaine sending out sweet streames to refresh us from time to time with all needfull blessings. 2. ^kIudgement is his strange worke: therefore he useth to threaten it, before he execute it. If therefore threatning of vengeance did kindly worke on men, and make them humble themselves before the Lord, and turne from their sinnes, he would not execute what he threatneth. Instance the case of ^lNineveh, and of ^mHezekiah. 3. God is ⁿslow to anger. Though he be provoked to begin to execute vengeance, yet is he not hasty in powring out all the vials of his wrath. He first begins with one. He first striketh but softely. If then men humble themselves, and confesse their sinnes with penitent hearts, he will say to his Angell whom he hath sent to destroy, ^oIt is enough: stay now thine hand.

1. 1The cause of utter destructions.
2. iMic. 7. 18.
3. kIsa. 28. 21.
4. lJon. 3. 10.Ion. 3. 10.
5. mJer. 26. 18, 19.Ier. 26. 18, 19.
6. nJon. 4. 2.Ion. 4. 2.
7. o2 Sam 24. 16.

¹The cause therefore of Gods severity in executing vengeance, rests in mans obstinacy. For ^pWith the froward God will show himself froward. Man persists obstinately in sin: and God persists resolutely in punishing sin. I have heard of a General, that was wont to carry with him in his Camp three sorts of flags, a white, red, and black one. And when he first came against a City, he displayed his white flag, to show, that if without resistance they would yield, they should upon acknowledging fealty to him, enjoy their lives, livings, and liberty. If they refused this offer, he then displayed a red flag, to intimate, that he intended a bloody ⟨p. 51⟩battle against them. If notwithstanding this menacing of blood they obstinately stood out against him, he lastly displayed a black flag, giving them to wit thereby that now nothing was to be expected but utter ruin and desolation. That practice was somewhat answerable to a Law that God made for his people, that ^swhen they went to fight against a City, they should first proclaim peace: whereof if they would not accept, they should destroy them all. To apply this; The preaching of the Gospel is Gods white flag. The seasonable and just threatenings of his Ministers, his red flag. Execution of judgement by Plague, famine, sword, or any other like kinds, his black flag. How foolish, how sottish, how rebellious against God, how injurious to their own souls are they that not only despise the offer of mercy in the Gospel, but also carry themselves contumeliously against the threatenings of Gods Ministers grounded on his Word, and justly deduced from it. Even this is our case: so have we dealt with God: and thereby provoked him to hang out this black and deadly flag of Pestilence, whereby so many hundreds are week after week destroyed among us. This by speedy humiliation and conversion might have been prevented.

¹The cause therefore of Gods severity in executing vengeance, rests in mans obstinacy. For ^pWith the froward God will shew himselfe froward. Man persists obstinately in sinne: and God persists resolutely in punishing sinne. I have heard of a Generall, that was wont to carie with him in his Camp three sorts of flaggs, a white, red, and black one. And when he first came against a City, he displayed his white flag, to shew, that if without resistance they would yeeld, they should upon acknowledging fealty to him, enjoy their lives, livings, and liberty. If they refused this offer, he then displayed a red flag, to intimate, that he intended a bloudy ⟨p. 51⟩battell against them. If notwithstanding this menacing of bloud they obstinately stood out against him, he lastly displayed a blacke flag, giving them to wit thereby that now nothing was to be expected but utter ruine and desolation. That practice was somewhat answerable to a Law that God made for his people, that ^swhen they went to fight against a City, they should first proclaime peace: whereof if they would not accept, they should destroy them all. To apply this; The preaching of the Gospell is Gods white flag. The seasonable and just threatnings of his Ministers, his red flag. Execution of judgement by Plague, famine, sword, or any other like kinds, his blacke flag. How foolish, how sottish, how rebellious against God, how injurious to their owne soules are they that not only despise the offer of mercy in the Gospell, but also cary themselves contumeliously against the threatnings of Gods Ministers grounded on his Word, and justly deduced from it. Even this is our case: so have we dealt with God: and thereby provoked him to hang out this black and deadly flag of Pestilence, whereby so many hundreds are weeke after weeke destroyed among us. This by speedy humiliation and conversion might have been prevented.

1. 1Deferring repentance, a cause of much mischief.Deferring repentance, a cause of much mischiefe.
2. pPsal. 18. 26. Tamberlane ut Stephan. in Apolog pro Herodoto.
3. sDeut, 20. 10, 11.

¹If in any case speed and haste be needful, surely it is most needful, yea and necessary in appeasing the wrath of God. No fire, no flood like to it. For the point therefore in hand, what course soever ye take, (having good warrant for it) That you do, do quickly. Whether the judgement be public or private, on our selves or others, let us make no delay. Take ^*this opportunity now at length offered for public humiliation by prayer and fasting: and what you outwardly make show of before men, do inwardly and effectually before God the searcher of hearts. Put off no longer time. ^tWherefore as the Holy Ghost saith, To day if ye will hear his voice harden not your heart. There is just cause to speak to you in such a manner, as in another case ^uPaul did to those that were in the ship with him, Ye should have harkened to Gods Ministers, and not have loosed from your ⟨p. 52⟩loosed from your covenant with God, and have gained this loss and harm which by fierceness of the plague hath befallen us. You should (as ^*hath been noted of Job) upon suspicion have used means to prevent this Plague: or at least, when one or two in a week died of the Plague in the suburbs of the City, you should have used all the means that Gods Word warranted, then and there to have stayed it. Have ye not heard of the counsel that Elijah gave to Ahab. ⁶When there arose a little cloud out of the sea like a mans hand, he said, prepare thy chariots, and get thee down, that the rain stop thee not. So upon the sight of the smallest sign, and first beginning of this Plague, we should have used all warrantable means to have prevented, if it had been possible, these showers of Gods vengeance which have day after day fallen upon us. But seeing those opportunities have been too carelessly passed over, let us now be made more wise. Quickly speedily, as quickly & speedily as possibly we can, seek yet to quench this fire, to make an atonement for our selves and others yet living. ⁷O consider how many have died, who if they had this time for repentance, which ye have, would fast and pray, and turn from sin, and do what might be done to obtain pardon. And will ye spend this precious time in eating, drinking, and sporting, which is afforded to get grace, and attain to glory? Think with thy self how many souls are now in hell without hope of pardon and mercy.

¹If in any case speed and haste be needfull, surely it is most needfull, yea and necessary in appeasing the wrath of God. No fire, no floud like to it. For the point therefore in hand, what course soever ye take, (having good warrant for it) That you doe, do quickly. Whether the judgement be publique or private, on our selves or others, let us make no delay. Take ^*this opportunity now at length offered for publique humiliation by prayer and fasting: and what you outwardly make shew of before men, do inwardly and effectually before God the searcher of hearts. Put off no longer time. ^tWherefore as the Holy Ghost saith, To day if ye will heare his voice harden not your heart. There is just cause to speake to you in such a manner, as in another case ^uPaul did to those that were in the ship with him, Ye should have harkened to Gods Ministers, and not have loosed from your ⟨p. 52⟩loosed from your covenant with God, and have gained this losse and harme which by fiercenesse of the plague hath befallen us. You should (as ^*hath beene noted of Iob) upon suspition have used meanes to prevent this Plague: or at least, when one or two in a weeke died of the Plague in the suburbs of the City, you should have used all the meanes that Gods Word warranted, then and there to have stayed it. Have ye not heard of the counsell that Eliah gave to Ahab. ⁶When there arose a little cloud out of the sea like a mans hand, he said, prepare thy chariots, and get thee downe, that the raine stop thee not. So upon the sight of the smallest signe, and first beginning of this Plague, we should have used all warrantable meanes to have prevented, if it had beene possible, these showers of Gods vengeance which have day after day fallen upon us. But seeing those opportunities have been too carelesly passed over, let us now be made more wise. Quickly speedily, as quickly & speedily as possibly we can, seek yet to quench this fire, to make an attonement for our selves and others yet living. ⁷O cōsider how many have died, who if they had this time for repentance, which ye have, would fast and pray, and turne from sinne, and do what might be done to obtaine pardon. And will ye spend this precious time in eating, drinking, and sporting, which is affoorded to get grace, and attaine to glory? Thinke with thy selfe how many soules are now in hell without hope of pardon and mercy.

1. 1Speedy repentance very profitable.
2. *At the time when this was preached. viz. Aug. 1625 a public fast was weekly celebrated.At the time when this was preached. viz. Aug. 1625 a publique fast was weekely celebrated.
3. tHeb. 3. 7, 8.
4. uAct. 27. 21.
5. *§. 6.
6. 61 King. 18. 44.
7. 7Considera quam multi modò moriuntur, quibus si haec hora ad agendum poeni tentiam concederetur quae tibi concessa est, quo modò per attaria & quam festinanter currerent, & ibi flexis genibus, vel certè toto eorpore in terram prostrato, tam diu suspirare•t, plorarent, & orarent, donec plenissimam peccatorum veniam d Deo consequi mercrentur. Tu verò commedende, bibendo, j•c•ndo & ridendo, tempus o••ose vivends perdis, quod tibi. in dulserat Deus ad acquirendam gratiam, & promereadam gloriam. Cogita etiam quot animae in inserno nunc cruciantur sine spe veniae, & misericordiae. Si amor Dei te tenere non potest, saltem teneat & terreat timor judicij, metus gehennae, &c. Bern. de Interiori Domo. cap. 63.

If the love of God hold thee not in, at least let the fear of judgement and terror of hell restrain thee, and affright thee.

If the love of God hold thee not in, at least let the feare of judgement and terrour of hell restraine thee, and affright thee.

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

§. 33. Of attonement with God after his wrath hath beene kindled.

VI. ^*There are means of reconciliation betwixt God and man, after Gods wrath is incensed. As the charge which in this text Moses gives to Aaron, Make an atonement: so the event which followed thereupon (^a He made an atonement for the people) proves as much. So doth this answer which God gave to Moses his intercession for the people, ^bI have pardoned according to thy word. Memorable in this case is that means which at first God afforded to man by the ^dSeed of the woman, after he had revolted, & so provoked the Lords wrath. All the propitiatory sacrifices that from Abel's time to Christs have been offered up by Saints, give demonstration hereof: especially if the end of them, and the events following upon the offering of them be duly weighed. The end of them is thus expressed in the Law, ^eIt shall be accepted for him to make an atonement for him. The events are thus set out, ^fThe Lord had respect to Abel, and to his offering. ^gThe Lord smelled a sweet savour. ^hThe glory of the Lord appeared to all the people. ⁱThe Lord heard him. ^kThe Lord was entreated for the land. ^lFire came down from heaven, and consumed the burnt offering and sacrifices; and the glory of the Lord filled the house. The many invitations propounded in Scripture to sinners to come unto God, imply grounds of reconciliation betwixt God and man. Such are these, ^mCome now, and let us reason together, saith the Lord. ⁿCome eat of my bread, &c. ^oCome, buy wine and milk without money, &c. ^pCome unto me all ye that labour, &c. ^qO taste and see that the Lord is good. To these for further confirmation, may be added the many promises of receiving, and accepting such as come, which use to be annexed to the forementioned invitations. Yea and the embassage which God hath given to his Ministers, who ^*as though God did beseech you by us, pray you in Christs stead, be reconciled to God. But most evidently and plentifully is the point proved by the truth of all the legal ⟨p. 54⟩types, Christ Jesus, ^rWhom God hath set forth to be a propitiation: ^sby whom we have received the atonement. That word propitiation hath relation to the ^*propitiatory under the Law, translated by our English a mercy-seat: which was an especial type of Christ, in whom all the mercy of God is manifested to man. Where ^*Ezekiel maketh mention of a greater and less settle, The LXX translate it, a propitiatory: ²²and St.

VI. ^*THere are meanes of reconciliation betwixt God and man, after Gods wrath is incensed. As the charge which in this text Moses gives to Aaron, Make an attonemēt: so the event which followed thereupon (^a He made an attonement for the people) proves as much. So doth this answer which God gave to Moses his intercession for the people, ^bI have pardoned according to thy word. Memorable in this case is that meanes which at first God affoorded to man by the ^dSeed of the woman, after he had revolted, & so provoked the Lords wrath. All the propitiatory sacrifices that from Abels time to Christs have beene offered up by Saints, give demonstration hereof: especially if the end of them, and the events following upon the offering of them be duly weighed. The end of them is thus expressed in the Law, ^eIt shalbe accepted for him to make an attonement for him. The events are thus set out, ^fThe Lord had respect to Abel, and to his offering. ^gThe Lord smelled a sweet savour. ^hThe glory of the Lord appeared to all the people. ⁱThe Lord heard him. ^kThe Lord was entreated for the land. ^lFire came downe from heaven, and consumed the burnt offering and sacrifices; and the glory of the Lord filled the house. The many invitations propounded in Scripture to sinners to come unto God, imply grounds of reconciliation betwixt God and man. Such are these, ^mCome now, and let us reason together, saith the Lord. ⁿCome eate of my bread, &c. ^oCome, buy wine and milke without mony, &c. ^pCome unto me all ye that labour, &c. ^qO taste and see that the Lord is good. To these for further confirmation, may be added the many promises of receiving, and accepting such as come, which use to be annexed to the forementioned invitations. Yea and the embassage which God hath given to his Ministers, who ^*as though God did beseech you by us, pray you in Christs stead, be reconciled to God. But most evidently and plentifully is the point proved by the truth of all the legall ⟨p. 54⟩types, Christ Iesus, ^rWhom God hath set forth to be a propitiation: ^sby whom we have received the attonement. That word propitiation hath relation to the ^*propitiatory under the Law, translated by our English a mercy-seat: which was an especiall type of Christ, in whom all the mercy of God is manifested to man. Where ^*Ezekiel maketh mention of a greater and lesse settle, The LXX translate it, a propitiatory: ²²and St.

1. *See §. 25.
2. aNumb. 16. 47
3. b—14, 20.
4. dGen. 3. 15.
5. eLev. 1. 4.
6. fGen. 4. 4.
7. g—8. 21.
8. hLev. 9. 23.
9. i1 Sam 7. 9.
10. k2 Sam. 24 25.
11. l2 Chro 7. 1.
12. mIsa 1. 18.
13. nPro 9. 5.
14. oIsa. 55. 1.
15. pMat. 11. 28.
16. qPsal. 34. 8.
17. *2 Cor. 5. 20.
18. rRom. 3. 25.
19. s—5. 11.
20. *Exo. 25. 17, &c.
21. *Ezek. 43. 14. [Greek or Hebrew].Ezek. 43. 14. 〈non-Latin alphabet〉.
22. 22Propitiatorium minus est, quando i• se Christus formam servi accipiens & propitiatorium majus quum recepit gloriam, &c. Hier. Comment. l. 13. in Ezek. 43.

Hieron applieth the greater propitiatory to Christs Divine nature: and the less to his humane nature. Thus as God-man is Christ the means of atonement betwixt God and man.

Hieron applieth the greater propitiatory to Christs Divine nature: and the lesse to his humane nature. Thus as God-man is Christ the meanes of attonement betwixt God and man.

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

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

1. tRom. 5. 10.
2. uTit. 3. 4. [Greek or Hebrew].Tit. 3. 4. 〈non-Latin alphabet〉.

§. 34. Of Gods peculiar love to man.

1. ¹This peculiar love of God to man is the rather to be observed by man, because it is such a love as is proper to him, and on him only conferred. The like hath not been extended to any other creature whatsoever. I need not bring the senseless creatures, either above in the visible heavens, or below on earth, no nor any of the living, and sensible, but unreasonable creatures, into comparison. None can be so senseless, or unreasonable, as to imagine that Gods goodness extended to them, can be compared to his kindness showed to man. There remain therefore the Angels only in this blessed contention, about more love, to be poised ⟨p. 55⟩with man. The Angels may be distinguished into two ranks, good and evil. The evil angels, though they stood in as much need of such mercy to be showed to them as was extended to man, because they implunged themselves into as deep a gulf of misery, yet was not God pleased to take such pity of them. ^yHe hath reserved them in everlasting chains under darkness, unto the judgement of the great day. The good Angels fell not into such misery: nor stood in need of such mercy. They were indeed by Christ established in happiness, but not redeemed from misery. The favour which they primarily had with God is everlastingly confirmed: new favour is not purchased for them. They never were at odds with God: no need therefore of atonement, of reconciliation. This is the transcendent, proper, and peculiar evidence of Gods love to man. ^zHe therefore that took not on him the nature of Angels, took on him the seed of Abraham.

1. ¹THis peculiar love of God to man is the rather to be observed by man, because it is such a love as is proper to him, and on him onely conferred. The like hath not beene extended to any other creature whatsoever. I need not bring the senslesse creatures, either above in the visible heavens, or below on earth, no nor any of the living, and sensible, but unreasonable creatures, into comparison. None can be so senslesse, or unreasonable, as to imagine that Gods goodnesse extended to them, can be compared to his kindnesse shewed to man. There remaine therefore the Angels onely in this blessed contention, about more love, to be poised ⟨p. 55⟩with man. The Angels may be distinguished into two ranks, good and evill. The evill angels, though they stood in as much need of such mercy to be shewed to them as was extended to man, because they implunged themselves into as deepe a gulfe of miserie, yet was not God pleased to take such pitie of them. ^yHe hath reserved them in everlasting chaines under darknesse, unto the judgement of the great day. The good Angels fell not into such misery: nor stood in need of such mercy. They were indeed by Christ established in happinesse, but not redeemed from misery. The favour which they primarily had with God is everlastingly confirmed: new favour is not purchased for them. They never were at odds with God: no need therefore of attonement, of reconciliation. This is the transcendent, proper, and peculiar evidence of Gods love to man. ^zHe therefore that tooke not on him the nature of Angels, tooke on him the seed of Abraham.

1. 1Chrysostomus in lib. 1. de Prov Dei, elegantissimè describit divinam [Greek or Hebrew].Chrysostomus in lib. 1. de Prov Dei, elegantissimè describit divinam 〈non-Latin alphabet〉.
2. yJude v. 6.Iude v. 6.
3. zHeb. 2. 16.

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