Gods Three Arrows, Section 1 – Section 10
§. 1. Of the Reſolution of the whole Hiſtorie.
NVMB. CHAP. 16. VER. 44, 45, 46, 47, 48, 49.
IN this hiſtory we have A Plaister for the Plague, ſuch a plaiſter as hath its probatum eſt. For this plaiſter being applied to the plague, the plague was ſtayed, Verſe 48.Verſe 44. And the Lord ſpake unto Moſes, ſaying.
The parts are
1. The Cauſe of the Plague.
2. The Cure of the Plague.
The cauſe is
procuring.
inflicting.
The procuring cauſe is pointed out by this copulative particle AND, which pointeth at the ſinne of the people, ſet out in the 42, & 43. Verſes.
The inflicting cauſe was the Lord. For he ſaith, I will conſume, &c. And of him Moſes ſaith, wrath is gone out from the Lord.
For Cure of this Plague, there is
1. A prediction of it, ſpake.
2. A preſcription for it.
In the prediction is expreſſed,
1. The Miniſter to whom it was foretold, unto Moſes.
2. The Matter that was foretold.
Verſe 45. Get you up from among this congregation,In ſetting out the Matter, there is
1. An Admonition premiſed.
2. A Reſolution intended.
In the Admonition are
1. The Perſons
Who. You.
From whom. From among this congregation.
2. The Point. Get up.
that I may conſume them as in a moment.The Reſolution is of a judgement
1. Intended, that I may, &c.
2. Aggravated by the
Soreneſſe Conſume them
Suddenneſſe, as in a moment.
In the Preſcription there is
1. A Remedy.
2. The Efficacie thereof, Verſe 48.
The Remedy is ſet out by
Patterne.
Precept.
And they fell upon their faces.In the Patterne we have
1. The Perſons. They.
2. Their practice. Fell upon their faces.
The Precept is
1. Propounded.
2. Proved to be neceſſary.
Verſe 46. And Moſes ſaid unto Aaron.In propounding the Precept we may obſerve
1. The Perſons
Charging, Moſes ſaid
Charged, VntoUnto Aaron.
2. The Preſcript. This declares
1. Take a cenſer and put fire therein, from off the altar, and put on incenſe:The Meanes to be uſed.
2. The Matter to be effected.
The Meanes are
Instrumentall.
Principall.
The inſtrumentall meanes are
Cenſer,
Fire.
The fire is amplified by the place whence it was to be taken, from off the Altar.
The principall meanes was Incenſe. Put on Incenſe.
The Matter to be effected is
Expreſſed.
Amplified.
And go quickly to the congregation, and make an attonement for them.The Expreſſion is this, Make an attonement.
The Amplification ſets out
1. The perſons for whom, the congregation.
2. The Manner, or time, Quickly.
For there is wrath gone out from the Lord, the Plague is begun.The Proofe of the neceſſity of that which is thus preſcribed, is taken from the inſtant judgement, which is
1. Indefinitely intimated.
2. Determinately expreſſed, Verſe 49.
Two things are indefinitely intimated.
1. The Cauſe of the judgement.
2. The Kinde of the judgement.
The Cauſe is wrath: aggravated by the Author of it. There is wrath gone out from the Lord.
The Kinde is a Plague: Evidenced by the beginning of it, The Plague is begun.
Verſe 47. And Aaron took as Moſes commanded, and ran into the midſt of the congregation, and behold the Plague was begun among the people, and he put on incēſe and made an attonement for the people.To demonſtrate the Efficacy of the foreſaid Remedy, it is further related,
1. How it was uſed.
2. How, in the uſe of it, it proved.
The Manner of uſing it, is
1. Generally propounded, And Aaron tooke as Moſes commanded.
2. Particularly exemplified.
In the particular exemplification are expreſſed
1. The ſpeed made, and ranne into the midſt of the congregation.
2. The reaſon ratified, and behold the Plague was begun among the people.
3. The meanes uſed, and he put on incenſe.
4. The thing effected, and made an attonement for the people.
Verſe 48. And he ſtood, betweene the dead and the living, and the Plague was ſtayed.5. The Manner of doing it, And he ſtood betweene the dead and the living.
The proofe of the efficacy of the foreſaid remedy in the uſe thereof is manifeſted by the Effect following thereon, And the Plague was ſtayed.
The determinate expreſſion of the judgement is
Verſe 49. Now they that died in the Plague were foureteene thouſand and ſeven hundred, beſide them that died about the matter of Korah.1. Manifeſted by the number of thoſe that died of the Plague, 14700.
2. Aggravated by relation to a former judgement, (beſide them that died) which is deſcribed by one of the principall Perſons that pulled that judgement on their owne and on the peoples pates, about the matter of Korah.
§. 2. Of the expoſition and obſervations of NVMB. 16. 44.
NVMB. 16. 44.And the Lord ſpake unto Moſes, ſaying.
THis firſt particle AND, being a copulative, knitteth this upon the former Hiſtory, as a conſequence juſtly following thereon. Now in the former Hiſtory the Sinne of the people is laid downe. For after that the Lord had manifeſted his fierce wrath againſt Korah, Dathan, and Abiram, with thoſe that tooke part with them, by cauſing the earth to ſwallow up ſome of them alive, and by ſending forth a fire to conſume other of them, the people that ſaw theſe fearefull ſpectacles of Gods vengeance, were ſo farre from feare and trembling, as moſt audaciouſly, and preſumptuouſly they murmured and gathered themſelves together againſt Moſes and Aaron, as the other, who were before deſtroyed, had done. Hereby the Lord was provoked to adde, to the former judgements, the Plague here noted in my text. So as they added ſinne to ſinne: and the Lord added Sequentium acceſſione ad majorem ſe contemptum, peccatum extollit. Chryſ. Hom. 22. ad Pop.judgement to judgement. For their ſinne therefore the Lord plagued them. For by the multiplication of ſinne, they grew into a greater contempt then before.
The title here given to God, and tranſlated, the LORD, is Gods proper name aSee the Churches Conqueſt on Exo. 17. 15. §. 72.Iehovah.
Gods ſpeaking, here mentioned, implieth an extraordinary manifeſtation of his mind; and that ſo evidently as a man doth when he ſpeaketh to another, and thereby declareth his meaning.
The Perſon to whom he ſpake was bSee the Churches Conqueſt on Exo. 17. 9. §. 9.Moſes: even he who was made both a Prince and Prophet to that people.
Three eſpeciall obſervations are here moſt remarkeable.
I. Iudgements are conſequents of ſinne. The inference of this Plague upon the peoples ſinne gives evidence hereto.
II. God foretels what he intends against ſinners. For Gods ſpeaking here mentioned was a foretelling of that he intended againſt the rebellious Iſraelites.
III. God reveales his mind to his Miniſters. Moſes to whom God here ſpeakes was his Miniſter. His Miniſter to governe, and to inſtruct his people.
§. 3. Of judgements as conſequents of ſinne.
I. *See §. 2. Malorum in corpore cauſa eſt animae nequitia. Chryſ. ad Pop. Hom 46.IVdgements are conſequents of ſinne. Take a view of the judgements recorded in Scripture, and you may eaſily find ſinne to be the cauſe of all. The firſt that ever was inflicted on a creature was a2 Pet. 2. 4.the caſting downe of Angels into hell: But theſe are expreſly ſaid to be Angels that ſinned. b foreign.The next was on the Serpent, to whom the Lord thus ſaid, cGen. 3. 14.Becauſe thou haſt done this thou art curſed: In like manner to Adam, d—17.Becauſe thou haſt eaten, &c. Curſed, &c. Thus e—6. 5.the generall deluge of the world, the f—18. 20.burning of Sodom and Gomorrah, the gExo. 3. 9.—56.plagues of Egypt, hHeb. 3. 17.the judgements in the wilderneſſe, iIudg 2. 20.in the time of the Iudges, and afterwards, were all for ſinne. But not to inſiſt on more particulars in a caſe ſo cleare, the Wiſeman expreſly ſaith, kPro▪ 13. 6. The kinde of Iobs afflictiōs.wickedneſſe overthroweth the ſinner. He that acknowledgeth this, commendeth the juſtice of God.
Ob. Sore judgements fell upon Iob: yet were they not conſequents of ſinne.
Anſw. 1. Surely Iob was not free from all ſinne: l1 King. 8. 46. Sancti in medio tribulationis peccata ſua conſitebantur, pro quibus ſe aigne & juſtè humiliari. noverant. Aug. Epiſt. 122 ad Victor. de afflict piorum.For there is no man that ſinneth not. Before ſinne ſeazed on man, he was free from all judgement: and as free ſhall he be, when againe he ſhalbe without ſinne. Therefore Saints in their afflictions have confeſſed their ſinnes, for which they knew they were deſervedly and juſtly humbled.
2. Diſtinction muſt be made betwixt judgements. Some are m1 Pet. 1. 7. Iam. 1. 3. See §. 49.for evidence, proofe, and exerciſe of ſuch graces as God hath endued men withall. Others are for puniſhments of ſinne: and they either n2 Chro. 33. 12to bring a ſinner to repentance, or oIud. Verſ. 7.to make him an example of juſt vengeance. The judgements which befell Iob were of the firſt kinde. The judgements intended in the point in hand are of the latter kinde.
The direct contrariety that is betwixt ſinne and Gods purity, on the one ſide: and Gods holy jealouſie, and perfect Why judgements follow ſinne.hatred of ſinne, his impartiall juſtice, his truth in executing what he threatneth, his care to keepe others from being inſected, his wiſdome in ſtopping the mouth of ſuch as are puniſhed, and the many ill conſequences that might follow upon ſinnes impunity, on the other ſide: as they hold judgements from ſuch as by their impenitency pull them not upon their owne pates, ſo they haſten judgements on notorious ſinners.
§. 4. Of the ſinnes that cauſe judgement.
1. pIoſ. 7. 13.THE charge which God gave to Ioſhua (when he Search cut cauſe of judgement.and the men of Iſrael with him fled before the men of Ai) to ſearch out and take away from among them the accurſed thing, affordeth a direction very pertinent to the point in hand: which is, when we ſee any judgement hanging over our heads, or feele it fallen upon us, to ſearch narrowly and thorowly after the cauſe of that judgement. Nothing doth uſually ſo bring mens ſinnes to mind and memory, as judgements. Inſtance the example of Ioſephs brethren, Nihil ſic peccata in memoriam revocare conſue-vit ut poena & caſtigatio. Et hoc manifeſtum ex fratribus Ioſeph &c. Chryſ. …d Pop. Hom. 4.Gen. 42, 21. The Prophet therefore that penned the Lamentations, upon the grievous judgements that had fallen upon the Iſraelites, giveth this advice. qLam 3. 40.Let us ſearch and trie our wayes. VponUpon a like occaſion, which was a manifeſtation of Gods diſpleaſure by viſible judgements, the Apoſtle giveth this advice, r1 Cor. 11. 31.Let a man examine himſelfe.
If the judgements be publicke, it wilbe uſe-full in our ſearch to proceed after this manner.
1. Obſerve what are the moſt common and publike ſins What ſinnes eſpecially to be thought cauſes of judgement.of that place or people where the fire of Gods wrath appeareth. Theſe were the ſinnes which God himſelfe did as it were with the finger thus point out to his Prophet, sIer. 7. 17.Seeſt thou not what they doe in the Cities of Iudah, and in the ſtreets of Ieruſalem?
2. Marke how farre ſuch ſinnes are winked at, and tolerated by Magiſtrates and Miniſters. For this provoketh God to take the ſword into his owne hands; whence proceed publique and fearefull judgements. Inſtance t1 Sam. 3. 13.Elies caſe.
3. Conſider how farre the contagion of thoſe publique ſinnes ſpreadeth it ſelfe. For when the infection of a ſinne is diffuſed all abroad, farre and neare, the Lord is forced to ſend ſome publique judgement, thereby, as it were with a fire to purge the aire. uDan. 9. 11.All Iſrael have tranſgreſſed (ſaith Daniel) therefore the curſe is powred upon us.
4. See how farre they that profeſſe Religion do yeeld to the corruption of the times. For theſe by their ſinnes much incenſe Gods wrath, becauſe they eſpecially cauſe the name of God to be blaſphemed. Witneſſe x2 Sam 12. 14. Rom. 2. 24.David. The yGen. 6. 2.commixtion of Sonnes of God with Daughters of men cauſed the Deluge.
5. Eſpecially let every one examine himſelfe, and ſearch out his owne ſinnes: and take due notice how farre he hath followed the ſway of the times, and yeelded to the iniquity thereof. Every one ought moſt to ſuſpect himſelfe: and to feare leſt his ſins among and above others, have incenſed the fire of Gods wrath. Every one (if he take due and thorow notice of himſelfe) may know more evill of himſelfe, then he can juſtly ſuſpect of others. For men know their owne inward parts: their very thoughts and imaginations: in which reſpect though others commit more outward groſſe enormities then themſelves, yet they are privy to ſuch a ſea of corruptions in themſelves, that they have every one cauſe to ſay, z1 Tim. 1. 15.Of ſinners I am the chiefe.
§. 5. Of the courſes to be taken when ſinne is found out.
2. SInnes the cauſe of judgement being by ſuch ſearching found out, we may not ſuffer them to remaine, and continue to enflame Gods wrath: but as we deſire to have that fire goe out, ſo we muſt pull away this fuell. So long as How Gods wrath may be ſlaked.fire hath fuell to worke on, it will not go out: but rather be more and more hot. Now fuell is pulled away from Gods wrath,
1. When the ſoule is prickt, and pierced with ſinne: when godly ſorrow is wrought in the heart: a2 Cor. 7. 9.ſuch a ſorrow as was wrought in the Corinthians.
2. When upon that touch of heart, true confeſſion of ſinne is made to God. b1 Ioh 1. 9.If we confeſſe our ſinnes, God is faithfull to forgive us our ſinnes. c2 Sam 12. 13.Nathan on this ground pronounced pardon to David.
3. When upon ſuch confeſſion the mind is otherwiſe diſpoſed then it was before: loathing the ſinnes which before it loved: as dLuk. 7. 38.ſhe that made a towell of her haire, which had before beene laid out to proclaime her luſt.
4. When that loathing works a true and reſolved purpoſe never to returne to thoſe ſinnes againe. As he that ſaid, ePſal. 39. 1.I will take heed unto my wayes.
5. When this purpoſe for the more ſure performing of it, is ratified by ſolemne promiſe, vow and covenant. Hereof we have a worthy patterne of the Iewes in fNeh. 9. 38.Nehemiahs time.
6. When faithfull endeavour is anſwerable to ſuch purpoſes, promiſes, vowes and covenants: as he that ſaid, gPſal. 56. 12.Thy vowes are upon me, O Lord. As the bond of a Creditor to whom a man that meanes honeſtly is bound, ſo lies on the debter, that he is not quiet till it be diſcharged, ſo was the vow which he had made to God, upon him.
7. When above all, remiſſion and reconciliation is heartily ſought of God, and ſtedfaſtly believed. This is principally intended by the attonement hereafter to be ſpoken of.
§. 6. Of the caſes wherein we must ſeeke to ſlake Gods wrath.
THE foreſaid courſe for averting judgement is to be taken,
1. When the fire of Gods wrath flameth about our eares, and bath conſumed many before our eyes, as h2 Sam. 24. 15.the Plague did in Davids time.
2. When there is but a ſmoake which ſheweth that fire is kindled though it flame not forth: as when Moſes heard God ſay, iExo. 32. 10.Let me alone, that my wrath may waxe hot against them, &c. Threatnings of judgement are to Gods wrath, as ſmoake is to fire. Such ſmoake made the Ninevites repent.Ion. 3. 5.
3. When we obſerve cauſes that may kindle and enflame Gods wrath to abound, as all manner of notorious ſinnes. They were the ſinnes of the people which made kLuk. 19. 41.Chriſt weepe over Ieruſalem. By them he gathered that heavy vengeance muſt needs fall upon her.
4. Though we apparently ſee no flame, nor ſmoake, nor notorious cauſe: yet when we have juſt cauſe to ſuſpect and feare all, or any of theſe. Thus it is noted of lIob 1. 5.Iob, that when the dayes of his childrens feaſting were gone about, he ſent and ſanctified them, &c. For Iob ſaid, it may be that my ſons have ſinned, &c. Becauſe he ſuſpected that they might have provoked Gods wrath, he uſed meanes to pacifie the ſame.
§. 7. Of putting away ſinne for removing judgement.
THE fore-mentioned point concerning the removing of Gods judgements doth now in particular, and after an eſpeciall manner concerne us, *The ſecond of Iuly 1625 was the firſt day appointed for a publique faſt when there died in that weeke 405 of the Plague.who are even in the flame of the fire of Gods wrath; and thereupon aſſembled together by faſting and prayer after a more then ordinary manner to ſeeke grace and favour of God; that ſo this day of humiliation may prove a day of reconciliation. For this end we are this day to enter into a ſolemne covenant with God: and as we deſire to have this hot fire of the Plague or extinguiſhed or at leaſt ſlaked, ſo to remove the cauſes which have kindled the ſame, ſo farre as we can find them out. When the Iewes after the captivity on a day of faſt entred into a new covenant with God, mEzr. 10. 3. Neh. 9. 2.they put away their ſtrange wives and children, becauſe in taking them they ſinned, and to hold them had beene to continue in ſinne. In like manner, though we be wedded to our ſinnes as to wives, and our ſinnes be as deare as wives and children can be, yet muſt they be put away: els nor our perſons, nor our prayers, nor any ſervices that we performe, can be acceptable to God. Sinnes retained are as that nExo. 15. 23.bitterneſſe which was on the waters in Marah, which made them that they could not be drunken: and as that o2 King. 6. 5.heavineſſe on the axe head which made it ſinke in the water: and as that pLam. 3. 44.thick cloud, whereof the Prophet thus ſaith, our prayer cannot paſſe thorow it. Yea as thoſe q2 King. 4. 39.wilde gourds which brought death into the pot. But faith and repentance are as the tree which was caſt into the waters and made them ſweet: as the ſtick which being caſt into the water made the iron ſwimme: as the winde which driveth away a thick cloud; and as the meale which made the pottage wholeſome. Wherefore as Sanè ubi prorſus de medio actum ſuerit omne peccatum, cauſa qui dem omnino ſublata, nec ipſe quoque deinceps manebit effectus. Bernard, in Pſal. 91. Serm 10.we deſire to have our perſons, prayers, and other ſervices acceptable to God, and the fierceneſſe of this peſtilence to aſſwage, yea this and other judgements to be removed, let us take away the cauſe of all: let us put away our ſinnes. The cauſe being taken away, the effect will quickly follow.
§. 8. Of Gods foretelling judgements.
II. *See §. 2.GOD foretels what he intends againſt ſinners. This he did by aGen 6 14.preparing an arke before the floud came: by b—19. 1.ſending Lot into Sodom before it was conſumed: by cExo. 5. 1.ſending Moſes and Aaron to Pharaoh before his land was plagued: and by d2 Chro 36. 15.raiſing up Prophets, and ſending them time after time to the Iſraelites.
This God doth to draw men, if it be poſſible, to repentance: as eIer. 26 18, 19.Hezekiah and his people; and fIon. 3 5. Captivitas Iudae orum praedicitur ventura, ut eum vencrit non caſu accidiſſe videa tur, ſcd irá Dei. Hieron Comment in Ioel 1. Gods patience.the King of Niniveh with his people, were wrought upon by this meanes, and judgement prevented: or els to make men the more inexcuſable, and to juſtifie Gods ſeverity againſt men; and to give evidence that the judgements which fall on men come not by chance, but from God.
1. Hereby have we evidence of Gods long-ſuffering. He thinks not of wrath till he be exceedingly provoked. Therefore he is ſaid to be gIon. 4. 2.ſlow to anger. And when he is provoked to take vengeance, he threatens before he ſtrikes. For hLam 3. 33.he doth not afflict willingly. He ſaies it, and ſweares it, iEzek. 33. 11.I have no pleaſure in the death of the wicked. And well we may believe him that he is ſo flow to take vengeance: for vengeance is to him kIſa 28. 21. Extraneum factam ſuum, all enum opus ſuum; Peregrinum eſt opus ab eo. Hieron in hunc locum.his ſtrange worke, his ſtrange act: a worke and act whereunto he is in a manner forced: which he would not do, if otherwiſe he could maintaine his honour. They therefore on whom judgement falleth, have cauſe to confeſſe unto God, and ſay, lDan 9 7. Hardneſſe of mans heart.O Lord, righteouſneſſe belongeth unto thee, but unto us confuſion of faces: for we have not hearkned, &c.
2. This manner of Gods proceeding with ſinners gives demonſtration of the irard and impenitent heart of man, that will not be brought to yeeld. Fitly is ſuch an heart ſtiled mEzek. 11. 19 foreignan heart of ſtone. For a ſtone may be broken to peeces, yea beaten to powder, but never will it be made ſoft: ſo ſuch mens hearts may be confounded with Gods judgements, but will never be mollified nor made pliable to his will. If threatnings, or predictions of judgements could worke on Calamitas praedicitur ventura, ut agente populo paenitentiam non veniat, que ventura eſt, ſi permanſ…rit in delictis. Hieron. in Ioel. 1.ſuch, God would never worke his ſtrange worke. Iudgements are foretoid to come, that people repenting, judgements might not come, which yet will come as they are foretold if people continue in ſinne. Reade and conſider, Ier. 26. 18, 19, &c.
§. 9. Of Gods making knowne his mind to his Miniſters.
III. *See §. 2.GOD reveales his mind to his Miniſters. So he did to aGen. 6. 13.Noah, b—18. 17.Abraham, cExo. 3. 8.Moſes, and other his Prophets. To omit other particulars, in this caſe it is thus indefinitely ſaid, dAm. 3. 7. Non faciet Deus verbum niſi revelaverit Prophetis; non quo omnia revelet Prophetis quae in coelo faciat, ſed quae facturus in terris ſit. Hier. in Am. 3. Lege plura ibid. Hac de re.Surely the Lord God will doe nothing, but he revealeth his ſecret to his ſervants the Prophets.
Not for their owne ſakes onelyonly doth God manifeſt his purpoſe to his Miniſters, but that they may declare to others what is made knowne to them. On this ground ſaith the Lord to his Prophet, eEzek. 3 17. Gods providence and prudence in mans miniſtry. Ezo 20 19. Luk 1. 12.Heare the word at my mouth, and give them warning from me. Now by this meanes of manifeſting his minde, the ministry of man, God ſheweth his providence and prudence.
1. His providence, in ordaining ſuch a meanes as is fitteſt for mans infirmity: For man can beſt endure man to ſpeake unto him, and to declare what is meet for him to know: When God himſelfe delivered his ten Oracles to the people, they were ſo affrighted, as they ſaid unto Moſes, ſpeake thou with us, and we will heare: but let not God ſpeake with us, leſt we die. Yea when Zachariah an ancient Prieſt ſaw an Angell that brought unto him a gladſome meſſage, he was troubled and feare fell upon him.
2. His Prudence, in ordaining ſo meane a meanes as will make triall of mans reſpect to God: whether he will give credence and yeeld obedience to Gods Word, becauſe it is Gods Word, for the Lords ſake, rather then for the meſſengers ſake. For this are the Theſſalonians commēded, becauſe 1 Theſ. 2. 13.when they received the Word of God which they heard of men, they received it not as the word of men, but as the word of God.
O let us in like manner teſtifie our acknowledgement of Gods providence and prudence, in receiving, as from God Reſpect to be ſhewed to Gods Miniſters as to God.that which by his miniſters is delivered unto us. Thus ſhall we teſtiſie ſuch reſpect to God, as will make him to give evidence of his good reſpect to us.
§. 10. Of the grounds that Miniſters now have to foretell judgements.
Ob. MIniſters have not now ſuch certaine knowledge of Gods minde, as of old the Prophets and Apoſtles had, to whom God did immediatly and infallibly make knowne his minde.
Anſw. We have a more ſure word, namely the holy Scriptures, 2 Pet. 1. 19. 2 Tim. 3. 16.which are given by inspiration of God. Theſe ſhew what ſinnes do moſt offend God, and what doe ſooneſt pull downe vengeance from God, upon the committers of them. So as when Miniſters ſee ſuch ſinnes impudently and impenitently committed, they may well inferre that God purpoſeth to ſend ſome judgement to ſuch a people. To this purpoſe is it that the Apoſtle reckoneth up ſundry ſinnes that the Iſraelites committed in the wilderneſſe, and judgements that followed thereupon, that we ſhould not ſinne as 1 Cor. 10. 6. &cthey did, and fall after the ſame enſample of unbeliefe or Heb. 4. 11.diſobedience.
On this ground many Miniſters well noting the ſinnes of theſe times, did foretell that God would bring on this City, or a Plague, or ſome other judgement. And in the beginning of the yeare many did particularly foretell the Plague it ſelfe. Their threatning was little regarded; little or no amendment followed thereupon: now therefore is the Plague among us.
*A publique faſt was proclaimed to bec kept weekly every wedneſday while the Plague continued.Now that the Plague is begun, let us (my brethren) be admoniſhed to repent: and as a faſt is proclaimed, ſo let us keepe it after a right manner, … humiliation of ſoule, and contrition of ſpirit: renting our hearts, turning to the Lord: faſting from ſinne as well as from food. Prepare to meet thy God O England. This beginning of the Plague is a reall demonſtration of a greater Plague yet to come. If by more then ordinary humiliation and converſion Gods wrath be not pacified, this Plague is like to be greater then ever was before in our owne, or our fathers dayes; even ſuch an one as ſhall make this City empty: and make the eares of ſuch as heare of it to tingle againe. The Lion hath roared, who will not feare? The Lord God hath ſpoken, who can but Am. 3. 8.propheſie?