Gods Three Arrows, Section 60 – Section 67
§. 60. Of the boldneſſe in danger which a good warrant giveth.
IIII. *Sec §. 52.A Good calling may make one bold in danger. This is true of ſuch as had the warrant of an extraordinary calling, and of ſuch as have ordinary warrantable callings. aExo. 1 c. 3. &cMoſes by vertue of his ſpeciall calling boldly oppoſed himſelfe againſt Pharaoh, bHeb. 11. 27.Not fearing the wrath of the King. Ioſhua by vertue of his calling undertooke a warre againſt many mighty nations and kingdomes. So did many of the Iudges. d1 Sam 17. 34.David on this ground ſet upon a Beare at one time, and on a Lion at another, and ſlew them both. eLev. 13. 2, &c.—14. 36, &c.A Priest by vertue of his calling readily and ſecurely admitted lepers to come to him, viewed them, touched them, and went into houſes infected with leproſie, to view where, or how farre the leproſie had ſpread it ſelfe: yet was the leproſie infectious.
A good calling is that way wherein God by his Divine A calling is a good warrant.providence ſetteth a man, and wherein he hath appointed him to walke. fPſal. 91. 11.In that way he hath given his Angels charge over him to keepe him. Where we have gHeb. 1. 14.the Angels to miniſter for us: and to hPſal 34. 7.encampe round about us; what need we feare? They will either keepe us ſafe from danger in this world. Or if it ſeeme good to God to take us out of this world, they will carie our ſoules into heaven, as iLuk. 16. 22.they did the ſoule of Lazarus.
For application of this point, it is requiſite that we be Who to abide in plague time.well inſtructed by Gods Word in the kind of our calling, whether it be lawfull and warrantable, or no. As for extraordinary callings, they muſt be warranted by an extraordinary ſpirit, which is rare, if at all, in theſe dayes. But ordinary callings have their expreſſe warrant in Gods Word. As the callings of Magiſtrates, Miniſters, Souldiers, Husbands and Wives, Parents and Children, Maſters and Servants, Nurſes, and Helpers in all kinds of neceſſities. Theſe may, theſe muſt in their place & calling expoſe themſelves to danger, for performing the work which by vertue of their place belongeth unto them. Captains and Soldiers muſt ſtand againſt enemies though thereby they endanger their lives. Magiſtrates muſt abide in Cities and other places beſieged or infected with contagious diſeaſes, to ſee good order kept, to take order for ſupply of ſuch neceſſaries as are fit for all ſorts, though by abiding there, they be in danger. So Miniſters muſt abide in ſuch places, to inſtruct, direct, comfort, encourage the people under their charge. So husbands and wives being one fleſh, muſt have ſuch a tender reſpect each of other, as not to forſake one another for feare of infection, or other like danger. Servants alſo, Nurſes, and others that in ſuch caſes take upon them, or by publique authority are appointed to be helpers to ſuch as are infected with the plague, or any other contagious and infectious diſeaſe, are bound to attend ſuch perſons, and abide by them, yea though it be with danger of their owne lives. For it is neceſſary that ſuch perſons be looked unto. To forſake and leave them, that are not able to helpe themſelves, to themſelves, is more then barbarous inhumanity. It is neceſſary that ſome abide by them. Who more bound then they that have an eſpeciall calling thereto? They with greateſt confidence may depend on Gods ſpeciall providence for protection from infection. If they be infected and die, they with greateſt comfort may yeeld up their ſoules into Gods hands, as dying in that place wherein God hath ſet them. In theſe caſes God hath called them to venter their lives for their brethren, and thereby to give evidence of their true brotherly love.
Of old, Chriſtians were ſo charitable in relieving ſuch as were viſited with the plague, as willingly they hazarded their owne lives. For proofe whereof I will here ſet downe what Dionyſius Biſhop of Alexandria reporteth in an Epiſtle to the Brethren in Egypt.Euſeb. Eccl. Hiſt. lib. 7. c. 21. The charity of ancient Chriſtians to their brethren viſited with the plague.
Many of our brethren, by reaſon of their great love, and brotherly charity ſparing not themſelves, cleaved one to another, viſited the ſicke of the plague, and attended upon them diligently, cured them in Chriſt, which cost them their lives. And being full of other mens maladies, tooke the infection of their neighbours, and tranſlated of their owne accord the ſorrowes of others upon themſelves: fulfilling indeed the common ſaying, that Friendſhip is alwayes to be retained, and departing this life, they ſeemed the off-ſcowring of others. In this ſort the beſt of our brethren departed this life, whereof ſome were Ministers, ſome Deacons in great reverence amongſt the common people: So that this kind of Death for their great piety and ſtrength of faith, may ſeeme to differ nothing from Martyrdome. For they tooke the dead bodies of the Saints, whoſe breasts and hands, and faces lay upwards, and cloſed their eyes, ſhut their mouthes, and joyntly with one accord, being like affectioned, imbraced them, waſhed them, and prepared their funerals, and a little while after they enjoyed the like themſelves. For the living continually traced the ſteps of the dead. But among the Heathen all fell out on the contrary. For ſcarce had Heathens inhumanity in plague times.the Peſtilence taken place amongſt them, but they diverted themſelves, and fled from their moſt loving, and deareſt friends. They threw them halfe dead in the ſtreets. The dead they left unburied, to be devoured of Dogs: to the end they might avoid death, which they could not eſcape. Behold here the difference betwixt men that have faith, and faithleſſe men.
§. 61. Of publique perſons forbearing to viſit particular perſons infected with contagious diſeaſes.
1. Queſt. ARe ſuch as have publique callings bound to goe to particular and private perſons being infected with the plague to viſit them?
Anſw. I find no ground in ſacred Scripture to bind publique perſons to hazzard their life in particular mens caſes. They are ſet over a Society, not over one or two particular perſons. Indeed every particular member of the Society belongeth to their charge: and they ought to do what they can to the good of every particular perſon under their charge, ſo farre as may ſtand with the good of the whole body, and prove no prejudice thereto. But if by viſiting particular perſons they ſhould be infected, and by that infection their life taken away, would not this prove a prejudice and dammage to the whole body? Is it the way, is it the calling of a publique perſon to go into a particular mans houſe that is infected? Private perſons may every where be found out competently enabled to do ſuch duties as are requiſite to be done to ſuch as are viſited with the ſickneſſe: or at leaſt, fit perſons that have not publique imployments, may be choſen out, and ſet apart to viſit the ſicke in contagious places to comfort them, and to ſee all things meet for them, to be duly performed.
§. 62. Of ſubstituting others in ones place in time of danger.
Queſt. WHat if others may be got to ſupply the places of ſuch as have the fore-mentioned ſpeciall callings, may not this ſupply give diſpenſation to them for ſome abſence.
Anſw. Queſtionleſſe difference may be put betwixt perſons. Some Magiſtrates are of ſuch uſe in a common-wealth, as it is meet they be, as much as lyeth in man, preſerved from danger. On this ground when David the King would have gone out with his ſouldiers to battell, The people anſwered, 2 Sam. 18. 3.Thou ſhalt not go forth. Thou art worth ten thouſand of us. Wherefore eminent, excellent perſons may be exempted from abiding in dangerous places, and others ſubſtituted in their name and ſtead, to preſerve peace, keepe good order, and provide neceſſaries. Provided that they who are ſubſtituted be able and willing to performe the duties whereunto they be deputed. The like may be ſaid of Miniſters. Yea of husbands, parents, maſters, and the like: to leave a wife, a child, a ſervant infected with an infectious diſeaſe to the tendance of others that are fit and willing to do that duty, and faithfull in what they undertake, is not to forſake wife, child, or ſervant.
§. 63. Of obſerving Gods judgements.
V. *See §. 52. Oportet Dei judicia prae oculis haberc: mox mala extincta ſuerint omnia. Chryſ. in 1 Cor. 2. Hom. 5.GOds judgements are duly to be obſerved. Of them ſaith the Lord, aHab. 1 5.Behold, regard, and wonder marvellouſly, &c. It is uſuall in holy writ to prefixe this note of obſervation (bGen. 3. 22.—6. 17. 1 Sam. 3. 11. Iſa. 13. 17. Rev. 11. 14. behold) before Gods judgements. Chriſt intended a ſerious obſervation of Gods judgements, when he ſaid, cLuk. 17. 32.Remember Lots wife. dSee The Churches Conqueſt on Exo. 17 14. §. 65.The many memorials which among the Iſraelites were made of Gods judgements, did imply a due conſideration of them.
ePſal. 9. 16. Iſa. 26. 9.The Lord is knowne by executing judgement. His power, his juſtice, his hatred of evill, his jealouſie, his truth, his providence, and other his Divine attributes are evidently manifeſted in and by his judgements. By a due obſervation therefore of them, we have the more knowledge of God, and are brought the more to truſt in him, and to feare him, to be more carefull of pleaſing him, more heedfull in avoiding all things that may offend him. On this ground ſaith the Prophet, When thy judgements are in the earth, the inhabitants of the world will learne righteouſneſſe.Not heeding Gods judgements takes away the profit of them.
Behold here one eſpeciall reaſon of the ſmall profit that is made of judgements which the Lord from time to time executeth in the world, They are not regarded, but are paſſed over without any right obſervation of them. fPſal. 28. 5. Iſa. 5. 12.—57. 1.The Prophets much complaine hereof. It may be that men may take notice of judgements that fall upon their owne pates, at leaſt while they lie under them, and feele the waight or ſmart of them. But who almoſt conſiders, and layes to heart Gods judgements inflicted on others? Or judgements laid on himſelfe after they are removed or taken away? Mans egregious folly and ſervile diſpoſition is hereby manifeſted.
His folly in omitting the opportunity of receiving warning by other mens harmes (as we ſpeake in the proverbe.) It is an avidence of Gods great indulgency to us, to puniſh others before our eyes: whereas he might juſtly puniſh us for example to others. It is an eſpeciall point of wiſdome, to make ſuch uſe thereof, as to be bettered thereby. But not to regard ſuch a providence, is notorious folly.
His ſervile diſpoſition, in regarding ſtroaks no longer then they are laid upon him, and he feels the ſmart of them. Thus he provoketh God to deale with him as with a ſlave: and to adde ſtroake to ſtroake, judgement to judgement.Phr…x plagis.
Learne we to be more wiſe, more ingenuous. Let us apply the fore-mentioned point of conſidering Gods judgements All kinds of judgements to be duly obſerved.to all manner of judgements: whether inflicted on others, or on our ſelves: whether publique or private: whether immediately from Gods owne hands, or mediately from the hands of others, who are Gods inſtruments: whether ſudden or lingring judgements: whether temporall or ſpirituall: of what kind or ſort ſoever. Thus will light ariſe out of darkneſſe, meate out of the eater, comfort out of judgement, profit out of puniſhment. Thus are Gods judgements ſanctified: thus are Saints brought to ſay, and that by true experience, It is good for me that I have beene afflicted.Pſal. 119. 71.
§. 64. Of the ſenſe and ſcope of the 48 Verſe.
NVMB. 16. 48.And he ſtood betweene the dead and the living. And the plague was ſtayed.
HEre is a circumſtance uſed by Aaron more then is expreſſed to be enjoyned by Moſes: but yet not againſt any thing enjoyned: but that which may rather be by conſequence gathered. For he was to go to the congregation among whom the plague was begun. He was alſo to make an attonement: the attonement was not for the dead, but for the living. To ſhew that it was for the living, he ſtands betwixt the living and the dead: leaving the dead behind him: turning his face to the living; holding the incenſe before him, that the living might behold the ſmoke thereof aſcending to heaven for them. Herein he typified the true Of Chriſts interceſſion, See §. 38.and great High-Prieſt the Lord Ieſus Chriſt, our Mediatour, who ſtands betwixt us and the deſtroying wrath of God.
This phraſe betweene the living and the dead ſheweth that the dead fell among the living, ſo as the living were in great danger of death.
Hereupon it is inferred, that, the plague was ſtayed. The word tranſlated (ſtayed) properly ſignifieth to ſhut or hold foreign of foreign occluſit.in a thing ſo as it cannot come forth. It is oft put for aGen. 16 2.—20 18. Pro 10. 16.cloſing up a womans wombe, ſo as no child can come from thence. And for b2 Chro 7. 13. 1 King. 8. 35.ſhutting up, or cloſing the heavens, ſo as they cannot ſend downe raine: and cIer. 20. 9.for faſt holding in of fire, ſo as it cannot breake forth. All theſe applications of the word do imply that the Lord by a ſtrong hand held this plague, which was as a devouring beaſt, deſirous to devoure more had more, that it ſhould do no more hurt.
We have here in this Verſe The efficacy of the meanes which Aaron uſed.
Two points are particularly expreſſed.
1. The Manner of uſing the meanes. He ſtood betweene the dead and the living.
2. The Effect thereof. The plague was ſtayed.
The mention of the living, in the former part, for whoſe preſervation Aaron ſtood betweene them and the dead, giveth us to underſtand, that
I. Meanes is to be uſed for preſervation of the living.
The mixture of the dead with the living, implied by Aarons care to ſtand betweene them, ſhewes that the living were in great hazzard of death, even in regard of humane meanes, in a deſperate caſe, and doth us further to wit, that
II. Meanes must be uſed in most deſperate diſtreſſes.
The latter part which declareth the Effect of the meanes, as it hath relation to the meanes uſed, giveth inſtance, that
III. Warrantable meanes rightly uſed proove effectuall.
As the ſaid effect of ſtaying the plague, hath relation to God, to whom the incenſe was offered up, and by whom that effect was brought to paſſe, it giveth proofe, that
IIII. God hath an abſolute power over plagues.
As he ſent this plague, whereof *See §. 48.before, ſo he pulls backe and reſtraines this plague; he ſo cloſeth the mouth of this devouring beaſt, as it can deſtroy no more: he ſo ſhutteth up and faſt tieth this mad dog, as it cannot bite one more.
§. 65. Of uſing meanes to preſerve the living.
I. *See §. 64.MEanes muſt be uſed for preſervation of the living. aExo. 32. 28, &c.After that three thouſand of thoſe that came out of Egypt were ſlaine for worſhipping the golden calfe that Aaron made, Moſes goeth up againe to the mount to pray for their preſervation who were remaining. b2 Sam. 24. 17.So David for thoſe who were reſerved after that ſeventy thouſand were deſtroyed with a peſtilence. This was it which cIſa. 37. 4.Hezekiah deſired Iſayah to doe, Lift up thy prayer for the remnant that is left: dIer. 42. 2.and which the remainder of the people after the captivity deſired Ieremiah to do, Pray for all this remnant.
While men live, if they have ſinned, they may repent: Benefits of life Eccl 7. 2.The living will lay things to heart. While they live they may uſe the gifts and abilities of minde or body which God hath given them to the honour of God, and to their owne, and others good: while they live they may increaſe in the good things they have: they may alſo attaine unto more: while they live they may make ſure to themſelves the eternall ſalvation of their ſoules. Life is the time of receiving all needfull grace: and fGal. 6. 10.of doing all manner of good. It is gIoh. 9. 4.the day wherein men may work. hIſa. 38. 18, 19The living, the living, he ſhall praiſe thee O Lord. The grave cannot praiſe thee: death can not celebrate thee: they that go downe into the pit cannot hope for thy truth. iEccl. 9. 10.There is no worke nor device, nor knowledge, nor wiſdome in the grave. In theſe reſpects true is this proverbe, A living dog is better then a dead lion.
How fooliſh, how impious, how ſacrilegious are they, See more againſt praying for the dead in The whole armor of God, on Eph. 6. 18 §. 39, 40, &c.that ſpend this ſweet incenſe of prayer in vaine: as all they do, that offer it up for the dead. If it were uſeful for the dead, why did Aaron ſtand betwixt the living and the dead? Why did he make a difference betwixt them? Why did he not offer in cenſe for the dead as well as for the living?
As we deſire to make prayer acceptable to God, comfortable to our owne ſoules, and profitable to others, let us powre them forth for thoſe of whom there may be ſome hope: and thoſe are only the living. k2 Sam. 12. 22.While the child was yet alive (ſaith David) I facted and wept. For theſe, even for all ſorts of theſe, in health, in ſickneſſe, in ſafety, in danger, while they are young, well growne, or old, in what caſe ſoever, of what ſtate ſoever they be, and for obtaining of what good ſoever may be needfull for them, and for deliverance from what evill ſoever they are ſubject unto, we may, we muſt pray.
§. 66. Of uſing meanes in deſperate caſes.
II. *See §. 64.MEanes muſt be uſed in moſt desperate diſtreſſes. This is eſpecially to be underſtood of ſpirituall meanes, whereby immediately and directly helpe is ſought of God, who can helpe in ſuch caſes as men can ſee no hope of helpe therein. Phyſitians may ſee good ground to give over a patient, knowing that according to the ordinary courſe of nature all the meanes that they can uſe will do no good. But a Chriſtian muſt never ceaſe to uſe the ſpirituall Catholicon, that generall remedy which is fit for any malady, prayer. Note the inſtances given in the former Section, and you ſhall find Moſes, Davids, Iſayahs, Ieremiahs prayers to be made in deſperate caſes. a2 Sam. 12. 16.Dauids child was queſtionleſſe in mans eye paſt recovery, when he fasted, and lay all night upon the earth, and beſought God for it. Much more paſt recovery was bIſa. 38. 1, 2.Hezekiah, when God ſent him this meſſage, Thou ſhalt die, and not live: yet he prayed unto the Lord, and was heard. The caſes of many that came to Chriſt for cure in the dayes of his fleſh, were very deſperate, yet found they helpe. Among other, cMar: 5. 25.A woman which had an iſſue of bloud twelve yeares, and had ſuffered many things of many Phyſitians, and had ſpent all that ſhe had and was nothing bettered, but rather grew worſe, came to Chriſt, and was cured. So dLuk. 13. 11.The woman whom Satan had bound eighteene yeares. So eIoh. 5. 5.the man which had an infirmity thirty and eight yeares. So ſundry Lepers, Demoniacks, men, women, and children at point of death; and many others viſited with incurable maladies.
Divine power is not limited with any naturall bounds: it is not reſtrained in that compaſſe which is preſcribed to creatures. It can affoord ſuccour when creatures may think no ſuccour can be affoorded. Inſtance the remedy which God affoorded to man after his fall.
Yea when men may thinke the Divine wrath to be implacably incenſed, there may be thoughts of mercy in God. After the Lord had drowned the world, He ſmelled a ſweet Gen. 8. 21.ſavour, and ſaid in his heart, I will not againe curſe the ground. After he had threatned to diſ-inherit Iſrael, Moſes praying for them, he ſaid, I have pardoned according to thy word.Num. 14. 20.
What encouragement have we now to continue our inſtant prayer to God, for ſtaying this plague that now ſo rageth among us. What though it increaſe hundreds every weeke? fIſa 59 1.Behold the Lords hand is not ſhortned that it cannot ſave: nor his eare heavy that it cannot heare. Though g2 Chro 20 12we know what to do, yet let our eyes be upon the Lord. Many thouſands are fallen dead before us: yet are there many living among us. Chriſt our true Aaron, our true and great High-Prieſt, he ſtandeth betwixt the living and the dead. He by his interceſſion will pacifie the wrath of his father, and procure his favour for the living. Only, as they who were ſtung with fiery ſerpents, looked on the Braſen Serpent, ſo let us with the eye of faith looke on Ieſus on high at the right hand of his Father. Let not the multitudes of them that are dead, nor the preſent raging of this plague too much daunt us: let us continue to offer up our incenſe to God, and expect his time for deliverance, and deliverance in his time. To encourage us the more hereunto, let the next point be well noted.
§. 67. Of the efficacy of right meanes.
III. *See §. 64. Legimus Aaron adverſum ignem Iſraelis populum devorantem occurriſſe & ſtetiſſe medium: & oppoſuiſſe murumpro ſalute pòpuli, &c. Sicut enim murus hoſti opponitur, & adverſario occurri ſolet ex adverſo contra que venien ti…ta Dei ſententia ſanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13VVArrantable meanes rightly uſed proove effectuall. This might be exemplified by all thoſe extraordinary meanes which in Scripture are recorded to be preſcribed, or otherwiſe warranted by God. But to inſiſt only on ſuch ordinary meanes as are warranted to us, and to the whole Church of God in all ages, take a view of the prayers which Saints from time to time have made unto God for obtaining good things, and for removing evils: yea of their faſtings, of their teares, of their manifold humbling of themſelves, and you ſhall find them ever to have beene effectuall, if they have been rightly uſed, as I have aSee The whole armour of God, on Eph. 6. 18 § 20, 21, 22, &c 97, 104.elſewhere more fully declared.
Gods power, wiſdome, truth, and other like attributes are engaged in the meanes which he himſelfe doth warrant. If they being rightly uſed ſhould faile in their efficacy, he that hath ordained them, might be thought improvident in chooſing ſuch means, or impotent and unable to bring what he intended to effect: or unfaithfull and careleſſe in making that good to his people, which by his Word he hath made them expect. But farre are all ſuch things from God. All things therefore ordained by him ſhall aſſuredly be effectuall to effect that for which hee hath ordained them: if at leaſt there be not a failing on mans part in the right manner of uſing them. For we may confidently think and ſay, that where warrantable meanes have failed of their efficacy, the fault hath beene in mans uſing them amiſſe. An Apoſtle hath taught us ſo to avouch. For, ſaith he, Ye aske and receive Iam. 4. 3.not, becauſe ye aske amiſſe.
Be wiſe now in obſerving what meanes God hath warranted for effecting any thing that we deſire, and alſo what circumſtances he hath preſcribed for the right manner of uſing them Be conſcionable & carefull ſo to uſe thoſe means: and then in faith depend on God for his bleſſing. For thus doing take a few inſtances.
1. cSee The whole armour of God on Eph. 6 16 § 19God hath ſanctified the Miniſtry of his Word for What meanes God hath ſanctified. How to be uſed.breeding and increaſing faith, and other needfull Chriſtian graces. Frequent therefore the Miniſtry of the Word: attend to it reverently: mixe faith with thy hearing: and unto all adde obedience thereunto.
2. dSee there alſo § 66.The Sacraments are ordained to ſeale up Gods promiſes, for further ſtrengthening of our faith. Take order therfore for your children in due order according to the direction of Gods Word to be baptized. And believe the extent of theſe promiſes, cGen 17. 17.I wilbe a God to thee, & to thy ſeed after thee. dPſal 112. 2.The generation of the upright ſhalbe bleſſed. eAct. 2. 39.The promiſe is to you and to your children. f1 Cor. 7. 14.Your children are holy. And as for the other Sacrament, make conſcience of a frequent participation thereof. But ſee that you examine your ſelves, and ſo eat of that bread, and drink of that cup.
3. eSee The whole armour of God. on Eph. 6. 18. §. 20.Prayer is a preſcribed meanes for obtaining divine benediction on every thing that we take in hand. Pray therefore continually: lift up pure hands without wrath: pray in ſaith.
4. fIbid. §. 104.In extraordinary caſes, prayer is to be ſharpned with faſting. Therefore pray and faſt. In your faſts humble your ſoules as well as your bodies: make confeſſion of your ſinnes: and renew your repentance.
5. gIbid. §, 112.Vowes are warranted for binding us the more firmly to duty: and reſtraining us more ſtraightly from ſinne. Vow therefore in truth, righteouſneſſe, and judgement. Vow with an unalterable reſolution to performe what you vow.