bello Iud. l. 7. c. 8. Fame tantopere invalescente homines victus ratioxe mutata in aegritudines inciderunt Niceph. Eccl. Hist l. 15. c. 10. Pestilentia semper famem penuriam sequitur Hier. Com. in Ezek. 16. l. 4 Majorem habet poen am languor diuturnus quam citissimuus exitus Aug. Epist 122 ad Victorian Quidam pallidi summe macilenti perinde atq simulachra quaedam rerum omnium egeni hinc inde oberrantes proni in trivijs ipsis concidebant Niceph. Ecclesiast Hist l. 7. c. 28. flesh Zac. 11. 9. and not to spare the nearest and dearest they have For it causeth husbands to eate the flesh of their wives wives of their husbands parents of their children tender mothers of their children new borne Deut. 28. 54 55 56 57. There is an expresse instance of this kinde of inhumanity in the siege of Samaria 2 King 6. 29. Read also Lam. 2. 20. 9. It moveth men to eate their owne flesh Isa 9. 20. Eccl. 4. 5. This hath beene oft observed of such as have beene hanged alive in chaines 10. It procureth sundry diseases Among other sicknesses the infectious and mortall and most uncomfortable sicknesse the pestilence followeth most commonly on famine Experience of all ages hath given evidence to the truth hereof 11. It causeth the most miserable death that can be It first taketh away all the glory and beauty of a creature it maketh the flesh to pine all away and the skin to cleave to the bones Then commeth on a lingring death more intolerable then any speedy torture The Prophet thus with much passion and compassion sets it out The Nazarites were purer then snow they were whiter then milke they were more ruddy in body then rubies their polishing was of saphire Their visage is blacker then a cole they are not knowne in the streets their skin cleaveth to their bones it is withered it is become like a stick Lam. 4. 7 8. And againe Our skin was black like an oven because of the terrible famine Lam. 5. 10. Hence he maketh this inference They that are slaine with the sword are better then they that are slaine with hunger for these pine away c. Lam. 4. 9. Our Ecclesiasticall histories also relate that in time of famine men being pale and extremely leane even as very images destitute of all things wandred up and downe fell groveling in the streets c. §. 5. Of preventing famine by procuring plenty FAmine being a judgement and as by the fore-named effects thereof is evident a fearefull judgement it will be our wisdome to do what in us lieth to prevent it or to * Sec § 7. moderate it or to * Sec §. 8. remove it For preventing Famine we must 1. Observe such duties as procure plenty Plenty how procured 2. Avoid such sinnes as cause famine For procuring and continuing plenty a Col 1. 10. Walke worthy of the Lord unto all well pleasing being fruitfull in every good worke Thus the Lord finding thee to be a fertile soile he will sow all manner of needfull seed plentifully in thee To this worthy walking is in particular required 1. An acknowledgement that the plenty which thou hast commeth from God Hereof we have a worthy patterne in him who said to the Lord b Psal 145. 15 16. The eyes of all waite upon thee and thou givest them their meate in due season thou openest thine hand and satisfiest the desire of every living thing 2. Thanksgiving to God for what thou hast and for the refreshing and benefit thou reapest thereby c Deut. 8. 10. This is expresly commanded to this end 3. An using of what thou hast to the glory of God accorcording to this Apostolicall direction d 1 Cor. 10. 31. Whether you eate or drinke or whatsoever you do do all to the glory of God Gods creatures are used to his glory when besides the fore-mentioned acknowledgement of Gods providence in giving them and blessing him for them we endeavour in the use and strength of them to be the better enabled to do that worke which God appointeth us to do And when we bestow some of that which God bestoweth on us upon pious uses which after a peculiar manner tend to the honour of his name To this tendeth Salomons advice e Prov. 3. 9. Honour the Lord with thy substance f 10. Mal. â— 10. Plenty is expressely promised hereunto 4. Charity to the poore Thus thou sowest such seed as will bring forth a plentifull crop To this kind of seed the Apostle applieth this proverbe g 2 Cor. 9. 6. He that soweth bountifully shall reape bountifully Somewhat more directly saith the Wiseman h Prov. 11. 25. The liberall soule shal be made fat and he that watereth shal be also watered himselfe 5. Providence in laying up against a deare yeare Thus Vir justus providet multo antea quo futurae penuriae succurri possit Chrys Hom 64 in Gen. 41. may the abundance of one yeare make supply of scarcity in another yeare and future want be prevented By such a provident care in summer Bees Ants and other like unreasonable creatures have abundance in winter i Pro 6. 6. To such creatures we are sent for instruction k Gen. 41. 48 54. Ioseph by such a provident care brought it to passe that when a dearth was in all lands there was bread in all the land of Egypt And if the famine had not continued so long as it did the store which Ioseph laid up might have made plenty notwithstanding a yeares famine or more §. 6. Of the sinnes which cause famine 2. THe sinnes which cause famine are in generall a Lev. 26. 26. Deu. 28. 23 38 Peccata gravia nec nitra nec herba bovis dâ—lui possunt sed gravioribus tormen lis indigent Hier. Com. lib. 1. in Hier. 2. all such notorious publique crying sinnes as so farre incense the wrath of God as thereby he is provoked to execute some publique and heavy judgement whereof famine is one and not one of the least as hath beene b § 3. 4. before shewed These sinnes are c Sec A Plaister for the Plague on Num. 16. 46 § 45. Dei beneficia ad i'los referunt qui cultorum suorum animas perdiderunt Hier. Comment lib 1. in Os. 2. elsewhere reckoned up The particular sinnes which the Holy Ghost noteth in speciall manner to be fore-runners and causes of famine are these that follow and such like 1. Superstitious attributing of plenty to other authors then to the onely God from whom all plenty commeth So did the Iewes that said d Ier. 44. 17. When we burnt incense and powred out drinke offerings to the Queene of heaven we had plenty of victuals Hereupon e 26 27. the Lord sware that they should die of famine So where Israel said f Hos 2. 5. My lovers gave me my bread and my water my
of raine that fell in harvest so that a quarter of wheat was sold before Mid-sommer for 30 shillings and after for 40 shillings An high rate in those daies The beasts and cattell also by the corrupt grasse whereof they fed died whereby it came to passe that the eating of flesh was suspected of all men For flesh of beast not corrupted was hard to find Horse-flesh was counted great delicates The poore stole fat dogs to eate Some as it was said compelled thorow famine in hid places did eat the flesh of their owne children and some stole others which they devoured Theeves that were in prison did plucke in peeces those that were newly brought amongst them and greedily devoured them halfe alive When Henry 6. raigned scarcity and dearenesse of corne Ibid. H. 6. 18. 1440. forced men to eate beanes pease and barley more then in an hundred yeares before Bread-corne was so scarce in England that poore people made them bread of Fern-roots In the time of King Henry the eight there fell such raine in November and December as thereof ensued great flouds Ibid. H. 8. 18. 1527. Famine caused by much raine which destroyed corn-fields pastures and beasts Then was it dry till the 12 of Aprill and from that time it rained every day and night till the third of Iune whereby corne failed sore in the yeare following Againe in the time of the said King such scarcity of bread was in London and in all England that many died for Ibid. H. 8. 19. A president for Princes default thereof The King of his goodnesse sent to the City of his owne provision 600. quarters or else for one weeke there had beene little bread The bread-carts comming from Stratford-Bow towards London were met at Mile-end by the Citizens so that the Major and Sheriffs were forced to go and rescue the said carts and to see them brought to the markets appointed Many more instances of exceeding great dearth in other Kings times might be added but these are sufficient §. 27. Of uses to be made of the terriblenesse of famine BY the forementioned instances of famines in this our and it is manifested what may befall us how patient the Lord is toward us what cause we have to feare God and to take heed how we provoke him to inflict even this judgement which may prove very fearefull as hath beene proved and finally how it standeth us in hand when there is cause to feare a famine or when a famine is begun to search out the causes thereof to confesse before God our sinnes to turne from them humbly heartily earnestly extraordinarily with weeping fasting and prayers to supplicate mercy of the Divine Majesty We have a late evidence of the efficacy of such meanes used For in the yeare 1626 it rained all the spring and all the summer day after day for the most part untill the second of August on which day by publique Proclamation a Fast was solomnly kept thorowout the whole Realme of England and Principality of Wales as it had by the same Proclamation beene solemnized in the Cities of London and Westminster and places adjacent on the fift day of Iuly before On the said second of August the skie cleared and raine was restrained till all the harvest was ended Which proved a most plentifull Harvest Thus the famine threatned and much feared was with-held So as Gods ordinances duly and rightly used are now as effectuall as ever they were FINIS An Alphabeticall Index of the speciall Points of this Treatise of Famine A ABundance exhausted by famine 135 Accessaries to sinne 149 Acknowledge plenty to come from God 138 B BAnishment of mens selves caused by famine 136 Barrennesse of earth causeth famine 159 Bread bought at high rates 165 C CAterpillars cause famine 159 Charity to poore 139. 144 Childrē how punished for fathers sins 148. 149 Child by owne mother eaten 167 Clemency defers judgements 150 Cold excessive causeth famine 159 Confession of sin 143 Conversion from sin 143 Corne violently taken away 166 Corne at an high rate 166 Corne hoorded up eaten by vermine 170 Cries of the starved 169 Cruelty to strangers 140 Cruelty occasioned by famine 164 D DAies how taken 131 David what it signifieth 132 David punished for Sauls sin 149 Dearth See Famine Death desired in famine 165 Death by famine miserable 137 Decay of graine and other food causeth famine 160 Deferring judgement a part of clemency 150 Diseases from famine 137 Desperatenes caused by famine 136 Dogs eaten by men 170 Dogs eate men 169 Drunkennesse causeth famine 140 Dung eaten in famine 136. 166 E ENemies cause famine 160 Englands fearefull famines 170 Enquire after God how we may 132 Enquirie to be made of God in and by his Word 161 Extremity of famine by sieges 163 Extremity of famine other waies 168 F FAith in Gods promises 144 FAMINE Famine in Davids time when 130 Famine a judgement 134 Famines effects 135 Famine how prevented 138 Famine by what sinnes caused 139 Famine how moderated 141 Famine how removed 143 Promises for succour in Famine 145 Famine removed and persons therein succoured 146 Famine in pious polities 147 Famine long continued and why 152 Famine long continued what duties it requireth 153 Famines causes to be searched out 153. 154 Famine caused by God 157 Famines meanes what they be 158. 159. 160 Famines meanes ordered by God Ibid. Famine makes unmercifull 169 Famine causeth cruelty 164 Famines extremities 163. 168 Famine forceth to eate any thing 168. 170 Famines fearefull in England 170 Famine caused by much raine 171 Famine fearefull by siege 163 Famine what uses it teacheth 171 Fasts frequent in famine 142 Fathers sinnes how punished in their children 148. 149 Flesh of mens owne selves eaten by famine 137 Food of any thing made by famine 136 Food bought with dearest things 168 Food snatched out of others mouthes 164. 166 Food made of unwholsome things 168 Frost overmuch causeth famine 159 G GLory of God to be aimed at in the use of all things 138 Gluttony causeth famine 140 GOD. God how enquired after 132 God able and ready to helpe in extremity 146 God to be sought unto for removing judgements 157 God causeth famine 157 God ordereth meanes of famine 158 God to be enquired in and by his Word 161 GOVERNOVRS Governours though good may have famine in their daies 147 Causes of judgements under good Governours 147 Duties which judgements under good Governours require 151 Governours care in publique judgements 151. 153 Governours as shepheards 156 Governours power to command others 156 Governours examples 156 Governours to be prayed for 152. 156. 157 Governours piety must not make people secure 151. 152 Grashoppers cause famine 159 H HArd heartednesse caused by famine 136 Houses broken up for corne 163 Humiliation for sin 143 I IMpious subjects cause judgements in the time of pious Princes 147 Inhumanity from famine 137 Injustice caused by famine 136 Ingratitude causeth famine 140 Insensiblenesse of
that draw nigh unto God with their mouth and honour him with their lips have their heart farre from him Sincerity of heart is the fire of the Lord with which the incense of prayer must be offered up Others in performing duties of piety so rest in that which they do as they looke not at all to Christ who is the Lords altar from whence alone such fire as is acceptable unto God can be taken Others so set their minds on mans lawes and the penalty thereof as God his will his honour conscience to him is not at all respected In these and other like cases doe men offer their incense with strange fire Direction for matter and manner to be fetcht from Gods Word Eph. 5. 17. Rom. 12. 2. Isa 8. 20. It behoveth us therefore diligently to search the Scriptures thereby to understand what the will of the Lord is and to prove what is good and acceptable unto him Therein we may have sufficient warrant for matter and manner for substance and circumstance To the Law and to the testimony if they speake not according to this word it is because there is no light in them But what is done according to the warrant and prescript of it may comfortably and confidently be done and that in assured expectation of Gods gracious acceptation and bounteous remuneration On this ground we may expect a blessing on the duties that we now performe For our extraordinary humbling of our selves with fasting and prayer is as warrantable for pacifying Gods anger as incense under the Law Let us from the Lords altar his Sonne Iesus Christ thorow faith in him take the fire of zeale sincerity and integrity and therewith offer our incense of the efficacy hereof we shall have occasion afterwards to speake §. 31. Of shewing mercy to such as wrong us IIII. * See §. 25. Of praying for enemies See The whole armo of God on Eph. 6. 18. §. 51. DVties of mercy must be performed to such as wrong us This did he who tooke all occasions to do so himselfe give us in expresse charge a Mat. 5. 44. Love your enemies do good to them that hate you The Law exemplifieth this generall in these particulars b Exod. 23. 4 5. If thou meet thine enemies oxe or his asse going astray thou shalt surely bring it back to him againe If thou see the asse of him that hatcth thee lying under his burden thou shalt surely helpe him If mercy must be shewed to the beasts of our enemies how much more to their persons In this respect the Wiseman thus further adviseth e Pro. 25. 21. If thine enemy be hungry give him bread and if he be thirsty give him water to drinke In like manner if they have pulled any judgement upon their owne pates our endeavour must be to helpe them to heale them 1. Thus shall we shew our selves to be children of our Father which is in heaven For he maketh his Sonne to shine on the evill and on the good Mat. 5. 45. Ad omnes faciamus bonum Christus non pro sanctis tantum passus est sed pro peccatoribus c Aug. de Salutar Dei c. 46. 2. Thus shall we be like-minded to him that let slip no opportunity of doing good to us his enemies even Iesus Christ our Saviour Phil. 2. 5. 3. Thus shall we give evidence of the holy Spirits abode in us For the fruit of the Spirit is in all goodnesse Eph. 5. 9. 4. Thus shall we Overcome evill with good which is a Divine property thus shall we mollifie their hardnesse and bow their incensed mind to mildnes kindnes Rom. 12. 21. Quando inimicis nostris praebemus beneficia malitiam eorum bonitate nostra superamus mollimus duritiam iratumque animam ad molliciem benevolentiam flectimus Hier. Hedib quaest 1 5. And whereas corrupt nature is too too much addicted to revenge by these meanes shall we leave our implacable enemies to Gods revenge which the Wiseman thus expresseth Thou shalt heape coals of fire upon his head Pro. 25. 22 So farre therefore we ought to be from with-holding our hands from doing mercy because he to whom mercy is to be shewed hath wronged us as so much the rather to take that opportunity of doing good that it may appeare we do good for goodnesse sake without respect of persons without any partiality Woe were it to children of men if God did not do good to his enemies If we could overcome our selves we also should so do They who are borne againe whose corrupt nature is altered will so do §. 32. Of speedy pacifying Gods wrath V. * Sec § 25. GOds wrath is with all expedition to be pacified a Exo. 32. 11. So soone as Moses observed the wrath of the Lord to be kindled while he was in the mount before he came down to enquire after the cause thereof he offered the sweet incense of humble fervent prayer to pacifie the same When b Ion. 3. 4. Ionah began to enter into Niniveh and to threaten Gods vengeance both King and people by fasting prayer and repentance prevented the judgement They did not stay till the forty dayes respited were expired The direction of an Heathen Monarch but guided by the Spirit of God is in this case very remarkable it was this c Ezr. 7. 17. 21 23. Buy speedily Bullocks Rammes c. Whatsoever Ezra shall require let it be done speedily For why should there be wrath against the realme d Iob 1. 5. Iob was so speedy as upon suspition that his children in their feasting together might have some way or other provoked Gods wrath offered burnt offerings for an attonement Thus did Iob every day Fiercenesse of Gods wrath Gods wrath is as a fire e 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. 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 f Deut. 32. 22. A 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. g Nah. 1. 6. Who 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 h Isa 28. 2. 30. 28. A floud of mighty waters over-flowing If waters once overflow and make a breach all speed must be used to make
thus framed When a plague is begun Gods wrath is gone out But now a plague is begun Therefore c. Here are two points to be considered 1. The Substance of the reason 2. The Inference of the reason The Substance setteth out 1. The cause Wrath. 2. The effect Plague The Inference noteth out a duty to be thereupon performed which is to appease Gods wrath First of the Cause wrath amplified by the Author whence it came From the Lord. §. 41. Of the sense of these words Wrath is gone out from the Lord. THe originall word translated wrath signifieth a fervor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excanduit vehemencer fiercenesse or vehemency of anger a Hos 10. 7. The some that ariseth from the raging and beating of the sea is set out by this word It hath affinity with b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— King 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum a word that signifieth to cut downe and importeth such vehemency of wrath as moves him that is angry to cut off or destroy the other Whereas the Hebrewes have sundry words to expresse distinct degrees of anger this is used to expresse the uttermost c Deut. 29. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excandâ— centia seâ—â—ore Moses to set out the fiercenesse of Gods wrath useth three severall words the latter implying more then the former thus The Lord rooted them out of their land in ANGER and in WRATH and in great INDIGNATION The last of these three is the word used in this text and noteth an higher degree then the two former By this phrase d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit is gone out a manifestation thereof by an outward evidence is signified It is opposed to keeping in or hiding close and secret What things men would not have seene or knowne they keepe in What they would have seene and knowne they suffer to go out In this respect wrath is here said to go out It imports that God was so provoked as he could not keep in his wrath From the Lord or word for word e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A facie Iehovae Trem. Iun. From the face of the Lord. When a man is angry passion will soone manifest it selfe in his face by bringing bloud into it and making it hot by bending his browes by a fierce cast of the eyes and other like signes In which respect wrath is said to come from the face of a man that is in and by the face to shew it selfe Thus by a Metaphor and by resemblance to man when the Lord doth by any visible signes manifest his wrath it is said to come from his face that is as our English according to the usuall acception of the Hebrew phrase hath translated it From the Lord. The great ineffable and most proper name of God Iehovah is here expressed When matters of favor are applied Of the title Iehovah See the Churches Conquest on Exo. 17. 15. §. 72. to this name Iehovah they are much amplified thereby They are the favours of Iehovah But when wrath is attributed to him it is much aggravated The wrath of Iehovah must needs be a wrath that makes all to tremble §. 42. Of anger attributed to God Of the kinds of affections See The Saints Sacrifice on Ps 116. ver 1 §. 4. Ista verba in Scripturis posita non sunt ut aliquam Dei perturbationem significent sed quia nihil dignum de Dco dici potest propterea usque ad ca perventum est Aug. contr Adi mant c 13. What anger is in man Ira est motus naturalis concept us ex causis qui solet ad profectum pertinere Delinquentis Amb. Comment in Eph. 4. Quest. IS anger in God Answ Not properly as in a man a passion distinct from the Essence For God is a most simple and pure Essence He is all Essence There is nothing in him different from his Essence The things that are attributed unto him are spoken of him onely by way of resemblance for teaching sake to make us somewhat more distinctly conceive Gods dealing with us Anger in man is a passion whereby upon apprehension of some evill done he is stirred up to punish him that hath done it The evill that stirreth up anger is either a true evill that justly deserveth to be punished and in that respect anger is deservedly provoked as a Exo. 11. 8. Moses his anger was provoked at Pharaohs obstinacy Or only an evill in appearance or in the apprehension of him that is angry and in that respect unjustly incensed as b 1 Sam. 20. 30 Si offâ—nditur debet irosci si irascitur debet ulcisci Nam ultic fructus est irae ira debitum offeÌ„ sae Tertul advers MarcioÌ„ l. 1 Sauls anger against Ionathan Anger attributed to God setteth out his dislike of evill and his resolution to punish evill doers God can not mistake the evill at which he is at any time angry is indeed evill When any way God manifesteth his dislike and his resolution to punish he is said to be angry Thus c Rom. 1. 18. the wrath of God is revealed from heaven against all ungodlinesse that is God who is in heaven manifesteth from thence his dislike of ungodlinesse and his purpose to take vengeance thereof And because that dislike and purpose to punish useth to be manifested sometimes by threatning so to do and somtimes by putting his purpose into execution and performing it such his threatning and executing of judgement is called the anger or wrath of God Who can tell saith the King of Nineveh if God will turne away from his fierce anger By Ion 3. 9. anger he meaneth Ionahs threatning of vengeance for no punishment was then inflicted But where e Rom. 25. the Apostle saith Thou treasurest up to thy selfe wrath he meaneth judgement as is further evident by this phrase f Rom. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui infert iram God inflicteth wrath that is taketh vengcance as our English turnes it To apply these as to dislike and to purpose to punish sinners or to threaten vengeance or to execute judgement may be attributed to God so to be angry And as Gods threatning and execution of judgement is lesse or more terrible so his wrath therefore to manifest and aggravate the terrours thereof sundry Metaphors and Epithites are added thereto as g Psal 69. 24. wrathfull anger h Deut. 29 24. Heate of great anger i 2 King 23. 26 Fiercenesse of great wrath k Isa 42. 25. Fury of anger and his anger is said to l Exo 32. 11. waxe hot m Numb 11 10 to be kindled greatly n Deut. 29. 20. to smoke o 32. 22. Difference betwixt Gods anger on Saints and others to burne unto the lowest hell According to the persons with whom God is angry may his anger be distinguished 1. By reason of the flesh in his
returne with victory giveth proofe of his praying for the armies d d d Gen 14. 20. So doth Melchizedechs congratulation of Abrahams victory 1. Gods honour is engaged in the successe of such as professe Gods truth 2. Their cause ought to be accounted a common cause of all that are of the same profession 3. Christian sympathy and the Communion of Saints should make us account others dangers and others successe as our owne 4. If they which go out to warre be of our owne country or nation by their overthrow we incurre hazzard by their victory the more safety is brought to us that tarry at home yea we all partake of the benefit of the spoiles which they make of enemies the whole kingdome is enriched thereby if they be great If these be not sufficient motives to enforce the equity of the fore-named duty what can be sufficient Remember therfore what Vriah said The Arke and Israel 2 Sam. 11. 11. and Iudah abide in tents and my Lord Ioab and the servants of my Lord are encamped in the open fields shall I then go into my house to eate and to drinke He when he was at home was as much affected with the armies in the field as if himselfe had beene there Can any then be so carelesse of them as not to pray for them Assuredly if Magistrates and Ministers if great ones and meane ones were more conscionable in performing this duty better successe might be expected But so farre are most from obtaining a blessing upon the armies that go forth as rather on the contrary Achan like they trouble the armies Ios 7. 1. 25. that are sent out by provoking Gods wrath against them thorow their impiety and prophanesse lewdnesse and licentiousnesse Such either pray not at all or they make their prayers to be an abomination to the Lord. For he that Prov. 28 9. turneth away his eare from hearing the Law even his prayer shal be abomination Thus wicked persons are betrayers of such as out of the places where they dwell goe to warre §. 29. Of manifesting our inward desire by our outward gesture III. * * * See §. 26. Flexo corpore mens est erigenda ad Deum Bern. medit devo c. 6 INward devotion of heart must be manifested by the outward disposition of body As the many gestures which in Scripture are recorded and approved being used by Saints in prayer whereof before § 22. do afford good proofe to the point so also the manifold expressions of prayer by sundry gestures proper thereto as such as these b b b Psal 123. 1. I lift up mine eyes c c c Eph. 3. 14. I bow my knees that is I pray d d d Psal 95. 6. Let us lift up our hands e e e Lam 3. 41. Let us kneele that is let us pray f f f Psal 141 2. Let Animus in gestu corporis apparet Gestus corporis signum est mentis Corporis gestu animus proditur Bern. de modo benè viv Scr. 9. Benefits of outward gestures in prayer the lifting up of my hands be that is let my prayer be So here in this place I will stand that is I will pray As in other cases so also in prayer the mind appeareth in the gesture of the body for this is a signe of that So as by the manifestation of our inward devotion by our outward gesture God is more honoured others are made like minded and our owne spirits are quickned 1. For God he is by that means glorified both in soule and body as we ought in both to glorifie him 1 Cor. 6. 20. Ob. God is a Spirit and they that worship him must worship him in spirit and truth Ioh. 4. 24. Answ True But what then Is he not therefore to be worshipped in body Fie on such a consequence Indeed God is most especially to be worshipped in Spirit All outward worship without it is altogether in vaine Isay 19. 13. But Gods delight in the spirit doth not imply a dislike or no liking of a manifestation thereof by the body He that said in regard of an upright manner of performing the things which we do Take heed that ye do them not before men to be seene of them Mat. 6. 1. said also in regard of our zeale to Gods glory Let your light so shine before men as they may see your good workes and glorifie your father which is in heaven Mat. 5. 16. What therefore God hath joyned together let no man put asunder Mat. 19. 6. 2. For others our outward gesture manifesting our inward affection they may be brought to adde their prayers also and joyne with us as they who saw the company of Prophets prophesying prophesied also among them 1 Sam. 19. 20. or at least say Amen to our petitions and desire God to grant them as old Elie did when he understood how Annah had powred forth her soule before God 1 Sam. 1. 17. 3. For our selves by the outward gesture of the body our owne spirits within us are much affected For there is a sympathy betwixt soule and body Bowing the body in prayer as it testifieth the humiliation of the soule so it maketh the soule to stoupe somwhat the lower Beating the breast doth somwhat the more breake the heart lifting up eyes or hands raiseth up the heart spreading the armes abroad enlargeth the desire of the heart standing erect maketh the soule the more steddy Exhortation to use seemely outward gesture in prayer Let us on these grounds both declare and helpe the inward faith and fervency devotion and contrition of our soules by the outward gestures of the body There needs no great labour after outward gesture if at least there be true devotion in the heart The parts of the body are so commanded by the soule as they will soone declare the intent thereof This is evident by the private prayers which persons truly devoted do make For when they are alone and no creature present to take notice of the outward gesture according to the affection of the heart when it is indeed fervent the eyes wil be cast up or cast downe the armes spread abroad the hands lift up or beating the breast the body cast prostrate upon the ground and other like gestures performed They who use to pray privately and fervently know this to be true I urge not this outward gesture to make men play the hypocrites Farre be such intents from my mind Men are too prone to make shew of more then is in them they need no provocations thereto Besides hypocrisie is so odious in Gods sight as it makes our best works abominable Isa 66. 3. But that be referred to him who searcheth the heart and knoweth the inward thoughts of men and to every ones conscience that will excuse or accuse him I urge a manifestation of inward affection and that by such outward gestures as are Gestures in prayer how ordered
come without any intimation of any end must needs imply an immutability This interpretation of the name Iehovah I am that I am gives further demonstration of this property Immutability to be comprised under it Therefore God himself thus saith in regard of this his name I am Iehovah I change not Mal. 3. 6. 4. Iehovah implies his Fidelity For where there is immutability of essence there must needs be stability in word God himselfe declares that thus much is intended by this name For where he saith b b b Exo. 6. 3. Vide Trem. Iunij an not in hunc loc By my name Iehovah was I not knowne to them he meaneth that though he made many promises to them especially concerning their possession of Canaan yet did he not shew himselfe to be Iehovah an accomplisher of his promises That he reserved to future Generations And even then when he spake this he began to bring them out of bondage into Canaan therefore he saith when he sent Moses to them Iehovah the God of your fathers hath sent c. that is that God which made such and such promises will now shew himselfe Iehovah an accomplisher of his promises therefore he hath sent to bring you out of Egypt This is evident by this which God himselfe saith c c c Exo. 66. I am Iehovah and I will bring you out from under the burdens of the Egyptians They have little skill in the Hebrew text who imagine that the name Iehovah was not knowne before God here spake to Moses d d d Gen. 24. Immediately after the first Sabbath in Paradise when God had finished all his workes frequent mention is made of Iehovah and that in Abrahams Isaacs and Iacobs dayes So as in the place where God saith By my name Iehovah was I not knowne to them not the name it selfe but the forementioned sense and meaning thereof must needs bee meant Other divine excellencies might be produced out of this name Iehovah but these are sufficient to shew the equity of that which the Law thus expressely requireth Thou shalt feare this glorious and fearefull name IEHOVAH Deut. 28. 58. thy God §. 73. Of the resolution and instructions of the fifteenth Verse THe Summe of this Verse is A thankefull memoriall of a memorable victory More particularly we may note 1. The Person that makes the Memoriall Moses 2. The Kinde of Memoriall This latter is expressed 1. By a monument made He built an altar 2. By a name given to it And called the name of it Iehovah-Nissi 1. The Person Moses of whom before was the Prince Moses and chiefe Governour of the people at that time whence I collect that Chiefe Governours ought to take chiefe care for publique acts of piety 2. The Altar here built was for an eucharisticall or gratulatory sacrifice which was a publique testimony of publique built an altar and solemne thanks Whence I observe that Publique praise is to be given to God for publique deliverances 3. The giving a name to this Altar shewes that he would and called the name of it have it remaine as a memoriall Whence I inferre that Memorials of Gods mercies are to be made 4. The particular name Iehovah-Nissi hath reference to Moses holding up his hands with the Rod of God therein Iehovah-Nissi as a banner Whereby he sheweth his acknowledgement of the Lord to be the giver of that victory Whence I may conclude that The glory of deliverances is to be ascribed to God §. 74. Of the care which Governours must have of publique pietie I. * * * See §. 73. CHiefe Governours are to take chiefe care for publique acts of piety a a a Gen. 18. 19. God himselfe beareth witnesse to Abrahams care herein b b b 35. 1 c. It was also a charge which God expresly gave to Iacob whereof he tooke especiall care Where we read of altars built to worship God we shall find them erected by chiefe Governours such as c c c 8. 20. Noah d d d 12 8. Abraham e e e 26. 25. Isaac f f f 33. 20. Iacob and others who in their life time were of highest authority in the Church of God So other acts of piety were ordered by them under God g g g Exo. 3 5. 1 c Moses ordered all the duties of piety in the wildernesse David in time of h h h 2 Sam 5. 19. warre and i i i 21. 1. famine sought the Lord and k k k 24. 25. in time of plague built an altar to pacifie Gods wrath Yea he l l l 6. 17. brought the Arke to aresting place m m m 1 Chro. 23. 24. 25. 26. appointed the orders and offices of Priests and Levites and n n n 1 Chro. 28. 11. made the patterne of the Temple Salomon his sonne o o o 2 Chro. 3. 1. built the Temple p p p 4. 1 c. made all the holy vessels appertaining therto and q q q 6. 1 c. dedicated the same Asa r r r 2 Chro. 14. 3 c. reformed religion and s s s 15. 12. entred himself with his people into a covenant with God Iehosaphat t t t 17. 7. sent Levites into his cities to teach the people and in fear of danger u u u 20. 3. proclaimed a fast x x x 24. 5. Ioash tooke order for repairing the Temple y y y 29. 3 c. Hezekiah z z z 34. 3 c. Iosiah aad a a a Neh. 13. 8 9. Nehemiah purged corruptions crept into the Church redressed abuses and b b b 2 Chro. 30. 1. 35. 1. caused the holy feasts of the Lord to be observed Thus Christian Emperours Neh. 8. 9 16. Kings and other supreme Governours in their dominions have accounted it a duty belonging unto them to take care of the Church of Christ and to appoint orders for matters of religion and piety Constantine the Great who was the first Christian Emperour being established in his royall government c c c Euseb de vitâ Constant l 2. made lawes for the peace of Christians and a free profession of their religion and worshipping of the Lord Iesus Christ d d d Ibid. He rooted out idolatry every where and e e e Ibid. l 3. opposed himselfe against the errours and heresies that had crept into the Church f f f Ibid. l. 3. He convocated the first generall Councill at Nice and sate President therein g g g Ibid. He built and adorned many Churches h h h Ibid. He wrote sundry letters to Bishops time after time for well ordering matters of piety and Church-affaires i i i Ibid l. 4 He promoted sundry Bishops to their places k k k Ibid. He was carefull