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vidcbith, y'c shall sec me within a while $ su in the reason, quia vado, that is the grief,hutad Patrem, chat Is matter of comfort t Hegocth, but woe to him by whom she Some ofmangoeth, Matthew the twenty sixt chapter, that is matter ot sorrow 5 buc when he i'asth ad Patrem, thac is, not to an enemy that keeps-me long from you* but to my Father, the fame that sent me at my birth, and will fend me again, by my Resurrection. Secondly, As he went to'rilate a cruel Judgeon earth, so to as severe a J jr*gc in Heaven .• But yet when you heare jne (ay, Why hast thou forsaken me? yet still he is my Father 5 as if he should fay, this is a hard way,but yet I must goe this way. Thirdly, in, not quia, but quod vado, thac is the contrary, I shall be carried up inacloud.Secondly,From the consideration ot Christs words,vcrle the fiftj I goe my way, and none asketh me whither Lgoe, that is to be understood, as ot the place whither $ but to what purpose i for of the place Peter asked, in the thirteenth chapter and the thirty sixt verse, Domine, quo vadis? So here the placing of ad Patrem, is to shew thac he went to reconcile God; not only thac he be no enemy, but propitious and favourable5 not as a friend to a friend, but as a father to his children ; to make us the children of God his Father, and fa joynt heirs with himself Romans the eighth chapter; So Christ fa^h, Afcendo ad Patrem meum & Patrem veftrum, ad Deum meum& Deum veftrum, fohn the twentieth chapter and the seventeenth verse By my death God is made your Father. Therefore as a woman travaileth in sorrow, but being delivered, is glad, quianattu est homo;t So by my death there is a new nativity, and you are to be glad, that by me you are made the children of God, thac is, by my going away to the Father. *

For the Use, as Christ faith of himself, nonvidebitis, and again, modicum, ejr videbitis vthat is, verse the twentieth, TefbaB weep and lament, and the worldshall rejoyce. We are to reckon of che things and persons of this life, chat is truly said of the modicum, ejr videbitis: and again modicum, ejr non videbitis; their continuance is uncertain. We have had much peace by the space of fourty one years, during w hich time we favf her which now we see not ; it was a great time indeed, but it wa* but modicum} for a thousand years in Gods fight is but 4t yesterday, Psalmthcn'miitth. As all worldly things arc seen for a little time, and shortly after are not to be seen. So for vado, all things in the world are passing,thcy vade'cV passe aw;ay,as in the first epistle of John and the second etiapter, The worldpajfeihaway. The use which we have is, the inverting of non videbitis me, ejr vide-' bku. ..- I

The world faith, ye shall sec me for a whije, ancs within,a while ye shall not see me that is the state of the would, a)s in Proverbs the fourteenth chapter, Externagaudia luftttt occipit : But in Christ the not feeing gottjn before, and the feting goeth after, thatis, Psalm the thirtieth, Heavinefsegoeth before, and endures for anight, but joy commeth after in the morning. But the world fetteth on the best wihe fii ft, and tbc worst after 5 but Christ keepeth the best wine till last. He thac • Nonn'j 'will

will follow the World j stnll lec some happtnessc here, and not see
alter: but follow Oust, and thou shalt, not fee here, thai thou
mayest sec after. Whether of these sights U better, the Apostle
ftirweth in the second epistle to the Corinthians the fourth chapter*
the things that art seen here aretmporal, the things that are not seen, eter-
nal. So that we may hive our ctioycc, either to lee, and not to fee $
or not to see here that w*e may fee tot caster, which is better : there-
fore the Psalmists prayer is, Let me mt see here a little while, that I may
see eternally. So for Vado, as we fee worldly things a little here, and
ihcn see them not any more, so all worldly things paste andgoc,
but whither, the world knoweth not. He that sceth not Christ here
by the sight of the glassc, (hall never fee him % for he goeth to utter
dor knefe j Vadit ad fud.cem, Pattern, and thefmoak of bit torment
frail ascend continually. The godly that have seen Christ, (hall goe
to his Father, though through many afflictions, feeing Christ faun,
After a while ye ^aH not see me, to (hew that he wasmindfullof death.
We must study and labour that our end be like his, that so we may
be partakers of his promises. I will shew my self to him,which was
matter of comfort, as in the transfiguration .• That albeit to goe
a\\ay be a hard w ;y \ yet we be assured, as Christ was, that we goe •
to the Father, Whither I got thou canst not follow me now, hut thou jhajt
fellow me after, John the thirteenth chapter, that is, to God the Fa-
ther, and to his comfortable presence, where we shall have that joy,
which no man fltaH take from ut, fohn the sixteenth chapter and the
twenty fecund verse. Whatsoever joy a man can have here, it shall
bctake'nfroinh m, but the joy ot Gods si>hi {hill never betaken
from him. We goc to that Father, which fh*U give w an inheritance
incorruptible, ttndefttd,axd that fadeth not,the first epistle of Peter, the
first chapter.

psai. 106: Adeo proVocantes Veum ad indignationem fatty fuis, ut irrumpe* *9 3°* ret in eos plaga donee confiUente Tinchajo judtcium exer»

. cente, coercita ejftt plaga ilia.

HERE Is in these two verfts mention of the plague. And as tt is here said, the plague was great among them, so great, as there dyed of it four and twenty thousand, Numbers the twenty fist chapter. And now God hath laid the same axe to the root of our tices, and the fame rafor tocuroff some of our number, Isaiah the seventh chapter m and the twenty eighth verse •• Therefore our state being like theirs, whilethey w andt red in the wi'derncsse, Every thing in the Scriptures bewrhten for our instruction, Romans the fifteenth chapter. We must take direction from this principle, what to doe in this case*

; - • That


That which is kt down touching them, is of cwo sons .• First The cause of this plague, They provoktd,God with their inventions) Secondly, the Cure, Phinehasstogd up and prayyi; and it ceased.

The Calife is double, First, Their inventions : Secondly, Gods Anger, provoked bythem. And from these two come boih, The math of God is the mediate Cause-,per quod-, and their inventions, the Cause profter quod. So a double Cure : Against Gods Anger, is opposed, Is a remedy, Prayer and against Inventions, the executing of judgement upon these sinners.

I*he Prayer is qualified in two forts: First, that hfhinchdt prayer .• Secondly, he flood up in thecausc.

. The first thing to be let down is, That ficknesse and mortality of people is caufall, and not casuall $ for nothing is more contrary than Chance or Fortune, and Judgement. For feeing a Ipanowcannoc light on the ground, without Gods providence, such is Gods care for them, though/iw of'them hefoldfor afarthing, Matthew the tenth, chapter, it is a senklcsfc thing to think thatlickntssc can befall a' man by chance. Therefore the Phjiiistims, being plagued by God woi;ldtry whether thit disease came of Gods hand, orbychance^ the first book ot Samuel, the sixth chapter and the ninrsi vcrle. But thcvciynameof plague signifying originally judgement, shews it Js no casual thing, as in the* first epistle to the Corinthians, the eleventh chapter, whefe he faith, They didtat and drink their own judgement, that is, that many were (kk among them, and many slept. So the mortalitie ?tf Corinth, was Gods judgement : and so the Latin word phga, being a stripe, sheweth the lame. If a stripc,th«rc is a striker: so then, they are not casual. If a Surgeon, Physitian, or Philosopher, were to give a reason hereof, he will impute the caulc to the infection of the airc, the putrefaction of the bodies by humors, and to conversing one with another; and they are good causes of it For so faith GoA^Exodus the ninth chapter and the tenth Verse, Moses Uuk the ashes ofthe furnace, and cast them up in the airc, and they caused a stink : And David in his sicknclse faith, Psalm the thirty second, His moi(lure was like the drought in Summer. Therefore tri the plague of Lcproiic, £m/«/v« the thirteenth chapter and the fourty fist versej the Leper was to have his mouth shut up. David, in that great tnortilitic, spoken of in the first book of Chronicles, the twenty first chapter ahd the thirtieth verse, would have gone to Giboah, but he found he should not, feared with ahe Angel Th:refore the servant of God (aith, Proverbs the fourteenth chapter, A wife mtn feeih the plague, and fhunneth it, but thefoolijhgoeth&n still.

But these are not the onlycaules i For besides nature, there is some divine thing to be considered; for there is no infirmity, but a spirit belongs to it, as Luke the thirteenth chapter and the eleventh verse, a (phis of Infirmity. So are we ro conceive, rh2t besides natural causes, there is some spiritual, of thefickneffc, as Exodus the twelfth chapter, a destroying Angtl. So in Davids plague in the second book of Samuel, the twenty fourth chapter : And lfiixh rhe

N nn n 3 thijty

thirty seventh chapter and the thirty sixt verse, the Angel mnt forth andjlue : And, Apocalyps the sixteenth chapter and the Jecond vcrset The Angels poured out the Vials of the jvrath of God, and there fellanoyfome (ore : So it is Gods hand that brings in thele plagues.

Thecaufc stands on two parts, First, Gods wrath, from whichall evil things proceed; For affliction commetb not from the earth, ^*£th« sift chapter and the sixt verie: Thy are flarks of bu anger. And he is not angry with the waters, that they should drown, Habakkuk the third chapter-, nor with the aire, that itjbould corrupt; but for thtfe things ctmmctbthcwrath of God,\h%x. is, tor our sinnes Jiphtftant the rift chapter. He doth bnt make a way to his wrath,and cricn the earch fwalloweth up, the aire intecteth, Pfalnt the ieventy eighth. ThcsinneS' osthe people arc the cause of Gods wrath. Peccata morttm goc before ptecata humorum.lhcre is fitst corruption of the lou\,Micbab the first chapter and tne third verse .• ABflejh hadcorrupted their wayes, Genefisthc sixt chapter : So there is infection in mens way es, before "the streets be infected. There is plaga mints, the plague in the foul, before it appear in the body, It isfmne that bringethficknejfe and death, Romans the sixt chapter : So they arc both joy aed,Pfata$ the thirty eighth and the third verse, There it no reft in my bones, because of my ftnnt : Therefore it is our sinne and infection of the foul, that must be looked into. If it were some outward cause only, ic could not be but tne plague should stay, secingtherc is lo great store of means, Jeremiah the eighth chapter, Is there nobalme in Gilead: Bur he faith, Jeremiah the fburty sixt chapter and the eleventh verse, Frustra multipliers medicandt; sinne beiog not taken away, phy sick will doe noc good. First, the corruption of manners must be holpen, and then bodily help will follow 5 Psalm the fourty first, heal my foul, for I have finned against thee. And thac course our Saviour keeps, Matthew the. ninth chapter, first he faith, Thy finne it forgiven; and then, Take up thy bid and walk.

These sinnes he calls inventions. Inventions please us greatly, and all new things; our new omnia, better than old Manna, Numiers the eleventh chapter But if it be our own inventions, then we goc a whoring after it. Such is the delight we take in it, verse the thirty ninth. Our first Parents were of this mindc", so proud they would not take a rule of life from God, but would ficut Dii,Genesis the th\i<i chapter; They set up to themselves graven Images,Exodus the cwentieth chapter : They have Sit alieni, such*as their Fathers had. Noc when men living otherwise then God Commands shall fay, l^A^ have peace, Deuteromie thcdfcwcnty ninth chapter and the thirtieth verse, These webbs that we weave our {elves, and these eggs that we hatch, Ijaiahihc fifty ninth chapter, are cur confusion, and displease.God; and great reason : For, Exodus the fifteenth chapter and the twenty sixt verse, he faith, // thou wilt hearken to my voice, I will lay no disease. Ego Dominies curator turn : But it we follow our own inventions, we can look for nothing but diseases, quidtibiprxcipio,h*c tantum ftc, Deuterencmie the twelfth chapter, it-mon will be wiser than God;

that that was Sauls rebellion 5 he would not destroy all, as God commanded, he was wiser than so. But what were these inventions? It is said,versethe twenty eighth, They joyned themselves to BaalPeor, Numbers the twenty fife chapter, true Is, the sinne of whoring and rurnication 5 and thai impudently before the congregation, cominitted by Zimry and Cosby. It was the adoring of an abhominable Idoll •, a sinne lo grievous, as it is said many years after, Havem not enough of the fwne of Peor? tfofbuab the t wenty second chapter 5 it is a sinne that will not be cleansed at the first. And we fee daily the sinne of unclcanncsse ends with a plague thai is infectious*

For the Cure, It is certain, As there are natural causes, so natural cures of this Disease. HeT^ktah, as some Writers doe hold, had this Disease, and used not only fray er, hut * fluster, by the Prophets direction,//^ the fifty eighth chapter. But as the cause of the plague is not only natural, io here is used a spiritual remedy 5 that is, in as much as Contrary, curantur contrariis viis. If the provoking of Gods anger be the Cause of the plague, the appeasing of it by prayer must be the Remedy. Thetwo remedies are out of the double sense of the word,which signifieth prayer and punishing. Prayer is an appeaserof Qods wrath, not only in other points, bur in this, Numbers the twenty sift chapter, They all wept and prayed ; And DaH/id, in the second book of Samuel, the twenry fourth chapter and the seventeenth verse, fled to this remedy, / have finned, hut these jheep what have they done? And He^tkiab being infected with the plague, turned himself to the waQ, Isaiah the thirty eighth chapter: And in Salomons prayer, the first of the Kings and the eighth chapter, where plagues, or corrupt agues shall hop, here the-n in heaven. And there is a good proportion between this remedy and the disease: For if there be a corrupt smell, the way to take it away is by the good smell of incense or perfume. So, as our sinne doth give an evil savour, and stink in Gods nostrils; so the spiritual incense will remove ir, and that incense is prayer, psalm the fourty first: Therefore the prayers of the Saints are called odours, Apocal-jps the sift chapter. Bur it must be prayer qualified in two sorts.

First, Phinehds prayer, that is, the prayer of the Priest. So David had Gad to pray for him; He^ektah had Isaiah, Lift thou up thy prayer, Isaiah the thirty eighth chapter : The Corinthians had Paul to pray for them, the first epistle to the Corinthians the eleventh chapter. The prayers of all the just are available, but specially of the elders^ therefore fend for them, $ames the sift chapter. A Serjeant, Constable, or Scrivener, by virtue of his office, may doe that which a greater man cannot doe; so the prayer of a person called to that holy function, may prevail more: The Priests are appointed to offer up prayers, and the calves of the lips, Hosea the fourteenth chapter. So, Genesis the twentieth chapter, Abraham is a Prophet, and shall pray for thee, Leviticus the sixt chapter and the seventh verse: he shall pray for theefirabitpro eo Sacerdos.-Therefore Hefykiah faith, Lift up thou thy prayers, Isaiah the thirty eighth chapter. And Saint

, fames

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