disease are most successefull in curing the disease For it is a principle verified by all sciences Take away the cause the effect followes They that well find out the cause of a judgement wil be carefull if they feele the smart of a judgement to pull away that cause Which if it be rightly done the end why God inflicted the judgement is accomplished God having his end he will soone cease to strike That which was * §. 16. before noted of the reason of the long continuance of judgements on children of men is here further confirmed namely mens negligence in searching after the true causes of them The power jealousie and justice of that God whose mercy moveth him upon removall of the cause to remove the judgement will not suffer him to take away a judgement till the cause thereof be taken away And how shall it be taken away if it be not knowne How shall it be knowne if it be not searched after Wherefore let all diligence be hereunto given whensoever we see any evidences of Gods wrath or have any just cause to suspect that it is incensed against us §. 19. Of Governours care in publique judgements V. * See §. 2. CHiefe Governours ought to be most solicitous in publique judgements So have been such as have been guided by the Spirit of God as a Numb 16. 46 Moses b Ios 7. 6. Ioshuah c Iudg. 4. 6. Deborah d 1 Sam. 7. 5. Samuel e 2 Chro. 14. 11 Asa f 20. 3. Iehosaphat g 32. 2 c. Hezekiah and others 1. To the charge of chiefe Governours belong all that are under their government So as the care not only of their owne soules but also of all their subjects soules lieth on them They are as shepheards to their flocke Therefore * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say 44. 28. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer I liad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophontis dictum Christ the King of Kings and most supreme Governour over all is stiled the chief Shepheard and other Governors are called Shepheards both by the Holy Ghost and also by other authors For the charge and care of a good shepheard and a good King are much alike If any thorow their neglect of any warrantable meanes perish their bloud shal be required at their hands 2. Chiefe Goverours have not onely liberty themselves to use such meanes as are prescribed for removing publique judgements but also power to enjoyne and command all under their authority to do what in such cases the Lord requireth h 2 Chro 34. 32 Iosiah caused all that were found in Ierusalem and Benjamin to stand to the covenant which he had made with God 3. They being publique persons their example is a great inducement to others to imitate them So as their care provoketh many to be carefull in using all good meanes to remove the judgement 4. They beare Gods image and stand in Gods roome in which respect their solicitous care is both more acceptable unto God and more availeable for effecting that which they aime at For on the contrary side their sinnes are more hainous Regum ac Principum praepositorum scelere populi plerumque delentur Hier. Comment in Ier 15. lib. 3. and more pernicious then the sinnes of private persons Insomuch as a whole people is oft destroyed by the wickednesse of Governours Oh that such as are in high and eminent places that are set over others and are as Gods on earth were of the same mind that David was That they were thorowly affected with the publique judgements that are from time to time inflicted on their land That they were carefull and conscionable in using the meanes which in Gods Word are sanctified for removing judgements Then assuredly would publique judgements be neither so sierce nor so long Let our prayer be to God daily for our governours that the Lord would make them especially sensible of publique judgements and conscionable in doing their parts for removing them So shall God have the honour they the comfort we the profit and benefit Otherwise if Governours sinne Quicquid delirant Reges plectuntur Achvi Hor. Epist l. 1. Epist 2. ad Lol. their people are like to feele the smart of it as in Davids time 2 Sam. 24. 1 c. §. 20. Of seeking to God for removing judgements VI. * See § 2. GOD is to be sought unto for removing judgements Observe all the instances * § 18. before given of seeking out the causes of judgement and you shall find them all to prove the point propounded of seeking to God Vnto all which a 1 King 8 35 c. the worthy patterne of Salomons prayer made at the dedication of the temple may well be added b Psal 10 15. Amos 5. 4. God himselfe directs us to seeke succour of him c Isa 8. 19. 55. 6. Zeph. 2. 3. His Prophets do much presse as much d Jer. 50 4. Zac. 8 21. This is made a property of such as are effectually called of God and e Hos 5. 15. on whom judgements do kindly worke f 2 King 1. 3. Isa 9. 13. 30. 1. The contrary that men should seeke of others rather then of God is justly and sharply upbraided to them g Isa 45. 7. Amos 3. 6. It is God that inflicteth judgements on children of men Who then but he should be sought unto for removing them but the Lord No creature can take away that which the Creatour sends but the Creatour himselfe As this is most true of all manner of judgements so in particular of that which we have in hand which is famine whereupon I will a little more insist in the Sessions following §. 21. Of Gods causing famine THat God sendeth famine upon a land is most evident by these and other like proofes 1. Gods owne testimony For expresly he saith of himselfe a Amos 4 6 7. I have given you cleannesse of teeth in all your cities and want of bread in all your places c. 2. b Deut. 28. 23 38. Gods threatnings of this judgement The things which God threatneth come from God 3. c Gen. 41. 16 c. 1 King 17. 1. 2 King 8. 1. Act 11. 28. Predictions of famine by such as were indued with the spirit of God For God reveales to such what he intends to do And upon such revelations men of God have foretold famines 4. d Deu. 11. 14 15 Psal 145. 16. The plenty which commeth from God For if God be the giver of plenty surely the want of plenty yea and famine too must needs be from him For what is famine but a want of such things which the Lord giveth to sustaine us And whence commeth that want but from Gods with-holding and not giving such things 5. The causes of famine e See § 6. Deut. 11. 16 17 1 King
piety it may be said of any place what Iacob said of the place where he saw his vision This is none other but the house of God and this is the gate of heaven Gen. 28. 17. §. 32. Of taking good notice of that for which we pray VI. * * * See §. 26. KNowledge of that for which prayer is made is an especiall meanes to sharpen prayer That which made a a a Gen. 32. 9. Iacob to wrestle with God was the danger wherein he saw his houshold to be When b b b 2 King 19. 14 Hezekiah saw and read the letter that Senacherib sent then was his spirit extended to prayer The knowledge that c c c 2 Chro. 14 11. Asa d d d 20. 2 3. Iehosaphat e e e Neh 1. 4. Nehemiah and other good Kings and Governours had of the danger of their country made them earnest in prayer with the Lord for succour It is oft noted of Christ that when he saw such and such miseries of people his bowels were moved he hand compassion on them In particular g g g Mat. 9. 36. when he saw the people scattered without a shepheard he incited his Disciples to pray for them Sight and other means whereby we may have true intelligence of the needs and straits wherunto such as we respect and affect are brought work deep impressions of compassion which moveth our inward bowels and after a sort enforceth us to afford them the best aid we can Now they who know how beneficiall prayer is in all needs are thereupon moued as earnestly as they can to pray for them To stirre us up to pray for those that are in distresse let us enquire and take notice of their estate and affaires Nehemiah Neh. 1. 2. was very inquisicive after the estate of the Iewes that had returned from the captivity whereby it came to passe that he was so helpfull to them both by his prayer and otherwise But what the eye seeth not the heart rueth not Things not knowne are not regarded Assuredly if we saw or on assured knowledge beleeved what the distresses of many Churches in other places are and of many persons in our own country our spirits would send forth more prayers for them then now we doe if other succour also were not afforded them Here by the way note what wrong they do who bring The ill consequences of false newes false reports to mens eares as reports of victory when people are overthrowne 1. They to whom the report is brought are deceived and made to believe an untruth 2. They of whom the report is made are by the false report deprived of that helpe which otherwise they might have had 3. God himself is mocked in that that which is not done is acknowledged to be done by him and so when prayer should be made praise is given for that which is not We have not a mountaine to go to the top of it and to Cur malum fama quia velox an quia plurimum mendax quae ne tune quidem cum aliquid veri affert sine mendacij vitio est detrahens adjiciens demutans de veritate Tertul in A polo. get cap. 8. Solet sama mentiri Aug. Bonefac Epist 106. behold all the battels of the Churches as Moses here on the top of an hill beheld the Israelites fighting We must have knowledge of forraigne affaires as Nehemiah had by report If that report be false how shall we order our prayers Yet there is commonly such uncertainties in rumors and reports as fame is said to be an evill thing For even then when it declares some truth it is not free from the blame of lying in that it taketh away from the truth or addeth thereto or some way or other altereth it It is not therfore without cause said that fame useth to lie Yet if men be not rash in receiving every uncertaine report they that with an honest heart make their prayers according to the report which they receive may have this comfort that their sacrifice of prayer is acceptable to God and that thereby God taketh notice of their disposition how they would be affected if it went so or so with the Church But for the comfort of such as are in distresse howsoever pious and pitifull men may be mis-informed about their case God is in heaven and better seeth all their distresses then Moses on the top of his hill could see Israels straits And whereas Moses could onely pray for succour God can give them succour God I say who to every drop of compassion that is in man hath in himselfe an ocean of compassion and answerable to his compassion hath both will and power to helpe A point of much comfort §. 33. Of strengthening faith by Gods former works VII * * * See § 26. COnsideration of Gods former workes is of speciall use to strengthen faith Hereby was Iacobs faith much supported and therefore he thus pleadeth and presseth Gods former works when he was in danger a a a Gen. 32 9 10 O God of my father Abraham and God of my father Isaac the Lord which saidst unto me returne unto thy country c. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy seruant c. So b b b 2 Chro. 20. 7. Iehosaphat c c c Neh. 9. 6. c. the Levites in Nehemiahs time and many others This was d d d 1 Sam. 17. 34 c. Psal 22. 4. 77. 11 12. 143. 5. Davids usuall practice Therefore e e e 105. 5. he exhorts others to remember the marvellous workes which God hath done his wonders and the judgements of his mouth Gods former works give evident demonstration as of his power what he is able to do for what he hath sometimes done he is able alwaies to do so of his will what he is willing as he seeth occasion to do For the Lord never doth what he is unwilling to do Now evidence of these two Gods power and will are two strong props to support our faith Ob. It followeth not that because God sometimes did How Gods former extraordinary works strengthen our faith such and such things he will ever do the same Never did he in any nation the wonders that he did in Egypt and in the wildernesse Answ Though he do not by the same visible extraordinary and miraculous means succour his Church and People yet thereby his Church is taught to believe that he seeth and observeth his peoples distresses that his compassion is moved thereat that though in his wisdome he suffereth them to lie some time therein yet it is not his will that they should utterly perish and therefore he will assuredly deliver them Thus the Apostle pressing the promise which God in particular made to Ioshua I will never leave thee nor forsake thee maketh this
the direction here given by Moses and because if mens directions or commandements be evill such as a 1 Sam. 22. 17. Sauls was unto his servants to slay the Priests of the Lord and as b Act 4. 18. the Rulers was unto the Apostles not to speake at all nor to teach in the name of Iesus then this Apostolicall rule takes place c Acts 5. 29. We ought to obey Godrather then men Where further this attribute pious is inserted it is not to exclude other Governours as if the commandements or directions of none but pious Governours were to be obeyed For d Rom. 13. 1. c Eph. 6. 5. 1 Tim 6. 1. Tit. 2. 9 3. 1. the Apostles that wrote to Christian subjects and servants that were under Heathen Governours 1 Pet. 2. 13 14 18. 3. 1. and Masters exhorted to obey such namely in the Lord so farre forth as they obey not in things forbidden by God or any way against his will e The whole armour of God Treat 1. § 6 96 Treat 3. §. 51. Treat 7. §. 38. Whereof I have elsewhere spoken moreat large Yet where Governours are pious obedience ought so much the rather to be yeelded to them as the Apostle adviseth where he saith f 1 Tim. 6. 2. They that have believing masters let them the rather do them service because they are faithfull Such an one was Moses to whose charge Aaron here yeelded obedience And therefore this attribute pious is here inserted Of this generall point I have treated in The Churches Conquest on Exo. 17. 10. § 36. §. 54. Of ordering obedience in circumstances aright II. * See §. 52. Obedite ad omne opus bonum Si bonum est quod praecipit praeses jubentis obsequere voluntati Sin malum c. Hier Cōment in Tit. 3. OBedience is to be yeelded according to the charge given In such charges as God giveth or by faithfull Ministers are given from God this holdeth good without any limitation In charges given by men it must be limited and restrained by such circumstances as are not against God and his Word For the former kind of charges and directions which are Divine these phrases of a Deut. 5. 32. 17. 20. 28. 14. Ios 1. 7. 23. 6. Pro. 4. 27. Not turning to the right hand or the left of b Num. 22. 18. not going beyond the word of the Lord to do lesse or more or c 24. 13. to do good or bad of ones owne mind imply a precise cleaving and close holding to Gods Word so as we swarve from it in nothing no not in circumstances That first phrase of not turning to the right hand or to the left implieth that Gods Word is as a right way wherein onely we must walke to attaine unto happinesse and that being in that way we may not turne out of it on any side any whither The phrase is used in that promise which the Israelites made to Edom when they desired to passe thorow his land d Numb 20 17. Let us passe say they thorow thy country we will not passe thorow the fields or thorow the vineyards neitherwill we drinke of the water of the wells we will go by the Kings high way we will not turne to the right hand nor to the left untill we have passed thy borders They hereby professe to keepe themselves onely in the high-way and not at any time any where to step out of it no not with mind of returning into it againe Thus it imports that it is not enough in some things to follow Gods direction and so to walke in his way and in other things to swerve from his direction and so to walke out of it but in all things we must follow it Yea though there be occasions of sundry sorts some enticing us one way others another way some to the right hand some to the left some more faire in shew then others yet ought we not to yeeld to any of them This charge given to Moses e Exo 25. 40 Looke that thou make them after their patterne which was shewed thee in the mount hath respect not only to the generall matter and substance but also to particular manner and circumstances So do all those Epithites which in Divine directions and commandements are used to set out the manner of performing things required Iosiah did herein testifie his respect to God and his Word f 2 King 22. 2. He did that which was right in the sight of the Lord and turned not aside to the right hand or to the left which is g 23. 25. afterward thus more fully expressed He turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses For directions and charges which men that are in authority over us do give the forementioned phrase is applied to them Where God appointed Iudges over his people to decide matters of controversie he ordained that his people should do h Deut. 17. 11. according to the judgement of those Iudges and not decline from the sentence which they should shew to the right hand or to the left i Ios 1. 17. The Israelites professe that they had hearkened unto Moses in all things and promise so to hearken unto Ioshua To yeeld such obedience to Gods charge in the matter and manner in the substance and circumstances thereof is a reall acknowledgement not of his Soveraignty onely and power to command but of his wisdome also in ordering of his commands so as good heed is to be given to every circumstance thereof not one no not the least of them being in vaine This also manifesteth a very dutifull respect to God to be conscionable in performing whatsoever he manifesteth to be Ne tractemus quare Deus unumquodque praeceperit sed quodcunque viderit esse mandatum hoc pia mens hominis implere festinet Hier Cōment in Eccl. 8. his will whether to us it seeme substantiall or circumstantiall It shewes that we humbly can submit our thoughts to the counsell of God when we question not his charge but readily do whatsoever is commanded Such a subjection to our Governours is an outward demonstration of the respect we beare to that place wherein God hath set them over us and to that authority which he hath given them They that obey onely in such things as themselves thinke substantiall and weighty may seeme to obey rather for the matter then for authority sake and they that neglect or refuse to observe the circumstances given in charge shew that they thinke themselves wiser then their Governours and better know how to distinguish betwixt needfull and not-needfull matters then their Governours which favoureth too rankely of pride and presumption §. 55. Of the danger of scanty obedience 1. MAny mens obedience is hereby discovered to be very scanty and faulty especially in relation to Divine directions and
which by faith commeth to any is obtained not by any worth or vertue of faith as it is an act of man but meerly by reason of that order which in wisdome God hath appointed for receiving from him such and such blessings Good cause we have therefore all of us that are faithfull in all things wherein we stand in need of any speciall favour succour and blessing from the Lord to hold up our hands to God as Moses here did by faithfull prayer to seek it of him expect it from him For assuredly the prayer which shal be Quae fidelis fervens oratio suerit caelum sine dubio penetrabit unde certum est quod vacua redire non poterit Bern. in Quadragess Serm 4 faithfull and fervent will pierce heaven from whence it is certain it can not returne empty Wherefore when spirituall enemies assault us when we find any effects of Gods displeasure lying on us when we enterprize any weighty busines when we observe great need and find want of any grace when enemies invade us when a plague enters among us when a famine begins to pinch yea when we have just cause to feare any of these when an army by land or a fleet by sea is sent forth for our owne defence or for succour to our friends or allies for obtaining or re-gaining any publique or private blessings temporall or spirituall on our selves or others for preventing or removing like evils on all occasions let us hold up our hands let us make faithfull and fervent prayers to God Of praying we spake * * * §. 27. before The manner of praying with a stedfast faith signified by holding up the hand is the point here to be especially observed For faith to prayer is as fire to powder In it the life vigour and power of prayer consisteth By faith prayer flieth The power of prayer consisteth in faith Grandis fidei clamor Amb. Comment in Psal 118. Ser. 19. ver 1. up to heaven as Daniels did Dan. 10. 12. By faith it is made acceptable to God as Abels was Hebr. 11. 4. By faith it prevailes with God as Iacobs did Hos 12. 4. By faith it turnes away Gods wrath as Moses did Exo. 32. 14. By faith it obtaines sufficient grace as Pauls did 2 Cor. 12. 9. Faith added to prayer maketh it powerfull in all things and profitable to all things Pray therefore and pray in faith Thus hold up thy hand For helpe herein observe these directions 1. Take good notice of Gods promises and well acquaint thy selfe therewith Gods promises are the only true proper Directions to pray in faith Of Gods promises how they are the ground of faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6 §. 71 c. ground of faith What is promised may and must be believed What is believed without a promise is not justly and duly believed It is rather rashly and audaciously presumed 2. Meditate on Gods properties such as these 1. His supreme Soveraignty wherby he hath an absolute command over all 2. His Omnipotency whereby he is able to do any thing 3. His All-sufficiency whereby as he hath all treasures in himselfe so he can give what he will to whom he will 4. His Omni-presence or being every where whereby he taketh notice of all things 5. His unsearchable wisdome whereby he disposeth all things to the best 6. His Free-grace wherby he is moved for his own sake to do good to such as are unworthy in themselves 7. His Rich-mercy whereby his bowels are stirred at the miseries of his children and moved to succour them 8. His Truth and faithfulnesse which makes him perform all his promises 9. His perfect Iustice which makes him judge and revenge those that unjustly wrong and vexe his Church 10. His fierce Wrath and terrour which makes him a consuming fire to his enemies 11. His Immutability which shewes him to be such a God still to us as of old he was to his Church 3. Fixe the eye of thy faith on Iesus Christ thy Mediator sitting at Gods right hand and making intercession for thee by vertue of which intercession thy person and prayers are made acceptable to God so as in much confidence and stedfastnesse of faith thou maist expect a gracious acceptance 4. Call to mind Gods former works How these are of use to strengthen faith hath beene shewed * * * §. 33. before 5. Wait and expect Gods leisure Praescribe no time to him i i i Hab. 2. 3. See The whole armour of God on Eph. 6. 17. Treat 2. Part. 7 §. 3 8 9. There is an appointed time This can not be prevented nor shal be overslipt To be perswaded hereof and answerably to wait patiently and contentedly when at first we are not heard will much settle and strengthen faith Hope like a good daughter nourisheth faith 6. Let thy soule be so qualified when thou prayest as thy faith be not quailed with the evill disposition of the heart The right qualification of the soule consisteth much in the true intent bent and inclination thereof when in truth it intends that which is acceptable to God and the bent and inclination of the will is thereunto For howsoever our good intents endeavours and performances are no causes of faith yet as effects and signes they so quicken the spirit as they make a man both more shew forth and better use his faith then otherwise he could And on the contrary * * * See The whole Armour of God on Eph. 6. 18. Treat 3 Part. 1. §. 20. sin damps the spirit and a purpose of sinning is to faith as water to gun-powder This he well understood who said k k k Psal 66. 18. If I regard iniquity in mine heart the Lord will not heare me Thus therefore he professeth to prepare himselfe l l l 26. 6. I will wash my hands in innocency so will I compasse thine altar O Lord. 7. When the spirit is heavy and the soule perplexed when doubting and feare ariseth in thy heart when that sweet inward sense joy and comfort whereby faith useth to be supported faileth in thee then let thy judgement and understanding sustaine thy faith labour by evident arguments taken from Gods promises and other grounds of faith before mentioned to convince thy soule that God heareth thy prayer accepteth thy person in Christ and will do that which in his wisdome he seeth to be most fit for thee Reason and expostulate the case with thy soule Say as the Psalmist did in such a case Why art thou cast downe O my Psal 42. 11. soule and why art thou disquieted in me Hope thou in God for I shall yet praise him who is the health of my countenance and my God There are two props to support our faith One Two props of faith is an inward comfortable apprehension a sweet sense and assured perswasion of Gods fatherly love to
for a King to lay his hand upon his Throne Sometimes the lifting up of the hand implieth an oath as where Abraham saith I have lift up my hand to the Lord. Gen. 14. 22. Thus the Lord expresseth his oath e e e Deut. 32. 40. I have lift up my hand to heaven and here as spoken of a King it is said The Lords hand upon the throne The word translated f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VPON doth oft signifie AGAINST as where it is said g g g Psal 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They tooke counsell together against the Lord and against his annointed Hereupon h h h Quia manus Hamaleki fuit contra solâ—um Iah bellum Iehovae in Hamalekum c. Iun. some apply this phrase to Amalek as if the name Amalek being supplied it were thus read Because the hand of Amalek is against the throne of the Lord the Lord will have warre with Amalek c. Thus they make the former part of this verse a reason of the latter This is a good congruous sense and true in the substance of it but not altogether so agreeable to the Hebrew words as the other of Gods oath Ob. The name of the Lord is twice expressed thus The Lord hath sworne that the Lord c. Answ That is an Hebrew phrase oft used and that to set forth the distinction of persons as where it is said The Si quis illud Pluit Dominus à Domino non de Patre Filio accipit sed cundem à scipso depluisse dicit anathema sit Socrat. Hist Eccles l. 2. c. 3. Lord rained from the Lord Gen. 19. 24 that is God the Sonne rained from God the Father The primitive Church was so confident in this exposition of that text as they pronounced anathema against such as tooke it otherwise Among other anathemaes annexed to the Nicene Creed this is one If any doth not take this THE LORD rained FROM THE LORD of the Father and the Sonne but saith that the same rained from himselfe let him be anathema The matter or thing sworne is thus expressed k k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War shall be to the Lordwith Amalek The sense whereof is well given in this English phrase The Lord shall have warre with Amalek The Lord is said to do that which by his appointment and direction his people did The warre here mentioned was an effect of an irreconciliable enmity and a meanes of that which was before mentioned an utter putting out of the Vers 14. remembrance of Amalek which because it was not at once done but by degrees time after time he addeth this phrase m m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from generation to generation even till they should be utterly destroyed In Summe this verse setteth out Gods irreconciliable enmity against malicious enemies of his Church Herenote 1. The inference For said he because 2. The Substance In the Substance we have 1. The Persons betwixt whom the enmity is The Lord. Amalek 2. The Manner of Expressing Executing that enmity It is expressed by a forme of oath The Lord hath sworne In the execution thereof is set downe 1. The instrumentall means thereof warre 2. The continuance therein from generation to generation The particulars afford six usefull instructions I. What God reveales to be inviolably determined must by man be heedfully remembred Because God had sworne to extirpate 1. The Inference Amalek Moses makes a memoriall thereof II. Mans wickednesse forceth God to sweare vengeance 2. The manner of expressing Gods enmity For so much doth this metaphor of Gods laying his hand upon his Throne import III. God undertakes his Churches quarrell For it is said The LORD will have warre 3 One of the parties betwixt whom the enmity is IIII. They are malicious and implacable enemies against whom Gods wrath is implacable Such were they who are comprised under this word Amalek 4. The other party V. Warre is a means of utter ruine For to put out the remembrance of Amalek warre is here threatned 5. The means of executing vengeance VI. Divine vengeance may continue age after age For here warre is threatned to continue from generation to generation 6. The continuance §. 79. Of remembring Gods unalterable resolution I. * * * See §. 76. VVHat God reveales to be inviolably determined must by man be heedfully remembred The Lord having caused his servant Iohn to reveale things which a a a Rev. 1. 1 3. must in future times come to passe to shew that men ought to be carefull in remembring them he pronounceth him blessed that readeth and heareth that prophesie The Lord that determineth all things to fall out according to the counsell of his owne will determineth also means for accomplishing the same Now by a heedfull remembrance of the things determined being by God revealed as in time we observe meanes for executing that which we know to be determined we may be instruments in accomplishing the good pleasure of the Lord which we can not so well do if the thing it selfe be out of mind and memory For this very end were there memorials of this purpose of God against Amalek that by remembrance of that purpose as occasions in time to come were offered they might do what in them lay to root out Amalek It behooveth us on this ground well to observe what parts of Gods irreversible counsell are now under the Gospell revealed and to keepe them well in memory To instance this in some particulars these following are as inviolably set downe as this of Amalek 1. b b b 2 Thess 2. 8. The destruction of that great adversary of the Christian Church Antichrist whom the Lord shall consume And c c c Rev. 17. 26 27 there are certaine Kings into whose heart God hath put to fulfill his will which is to hate the whore to make her desolate and naked and to eat her flesh and to burne her with fire 2. The calling of the Iewes For beside the many prophesies of those ancient Prophets that were before Christ d d d Rom. 11. 25. 26 Saint Paul expresly revealeth the determined counsell of God concerning this point whereof he would not have Christians to be ignorant 3. A bringing in of e e e Rom. 11. 25. A fulnesse of the Gentiles at which time the many differences which are now betwixt Christian Churches shal be taken away and a farre better union betwixt nations even in matters of religion established Among other meanes of remembring these whereof f f f §. 66. before we ought oft to call upon God for the accomplishment of them and that because they are absolutely promised §. 80. Of Gods swearing vengeance II. * * * See §. 76. MAns wickednesse forceth God to sweare vengeance Hereunto a a a Psal 95. 11. Num. 14.
detracting ought from the Majesty of God for that the things are small as there can be no greater honour to him then to extend his providence to them because they are infinite Yea further the d d d Psal. 113. 5 6. Psalmist noteth it as a branch of Gods incomparable glory to stoope so low as to order the things on earth But I would be enformed how it can impeach his glory who made all creatures even the least and meanest that be to preserve and governe them by his Providence Who shall order them if not he that made them As at the next but subordinate end God in his Providence aimeth at his childrens good In regard hereof e e e Rom. 8. 28. All things worke together for their good Yea God by the hand of his Providence which he hath in all things turneth the evill purposes and practices of men to the good of his children Gen. 50. 20. If God should not at all meddle with the things here below surely those two fore-named ends could not be so well accomplished §. 5. Of Chance Such being the extent of Gods providence as hath beene shewed the conclusions following may well be inferred I. FOrtune is a meere fiction Fortune I say as commonly it is taken in opposition to Gods Providence For a a a Stultitia error caecitas fortunae nomen induxit Lactan. Instit 3. 29. folly errour and blindnesse hath brought in the name of Fortune What fortune or chance is to take it positively as a distinct thing that may have a being none ever could tell It is a meere fancy and vaine conceit or rather a plaine deceit of mans idle braine Yet b b b Tesacimus fortuna Deam coeloque lâ—camus Iuvenal the Heathen have set her in the number of their goddesses and placed her in heaven c c c Parant fortunae mensam nihil ad Deum pertinere credentes sed vel stellarum cursu vel varie tate fortunae omnia gubernari Hier. CoÌ„ment l. 18. in Esa. 65. They prepare a table for fortune beleeving nothing to belong to God but all things to be ordered either by the course of the starres or by the mutability of fortune Yea not onely the vulgar but many others also among those that professe Christianity dote too much upon her and attribute too many things unto her whereby God is robbed of much honour I know not any one other thing whereunto more of those things which are done by God are attributed then to fortune or chance or lucke for these are but severall titles which are used to set out one and the same thing Commonly those things which are most immediately done by the divine Providence are ascribed to Fortune For when they see not any apparent externall cause of a thing they conceit it to be done by Fortune How frequent in mens mouths are those phrases good luck ill luck By good fortune I got this It was my ill fortune to lose this Yea Christians have learned of Heathen Philosophers to entitle all the externall good things of this world with this stile goods of Fortune and still that old distinction of good things is retained Goods of the Mind as knowledge wisdome temperance and all sorts of such vertues Goods of the Body as Health strength beauty Bona animi Bona corporis Bona fortunae c. Goods of Fortune as Honour Wealth Peace c. The Heathen by this phrase Goods of Fortune implyed that all the things of this world were ordered and disposed by their goodesse Fortune Ob. The Holy Ghost in sacred Scripture useth this title chance e e e Luk. 10. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By chance there came downe c. and seemeth to attribute all thereto in this phrase f f f Eccl. 9. 11. chance happeneth to them all Answ Chance or Fortune is taken two wayes either for a cause of it selfe opposed to the divine providence as the Epicures other Philosophers and many of the vulgar take it So the Philistims use it 1 Sam 6. 9. or els for the hiddennesse or secrecy of a cause when the cause of a thing is secret and hidden from us then it is said to fall out by chance whereby is meant the secret appointment disposing and providence of God g g g Providentiam Dei quae ad ho mines pertinet nonnunquam Fortunam appellant quia efficiat multa improvisa nec opinata nobis propter obscuritatem ignorationemâ— causarum Cic Academ 1 Some of the wiser among the Heathen discerned and affirmed as much namely that the Providence of God so farre forth as it concerneth man is sometimes called Fortune because it effecteth many things to us unawares and unthought of by reason of the obscurity and ignorance of causes In this latter sense the Holy Ghost useth the word chance Nihil aliud in rebus casum vocamus nisi cujus ratio causa secreta est Aug contr Acad. l. 1 Nihil fit nisi quod aut ipse facit aut fieri ipse permittit Aug. de Bon. Persev l. 2. c. 6. whereby it excludes mans projecting or determining this or that not Gods Providence To it there is no chance or fortune at all Thus God is said to deliver him to a mans hand whom we suppose to be kild by chance compare for this purpose Exo. 21 13. with Deut. 19. 4 5. Yea the whole disposition of a lot is said to be of the Lord Pro. 16. 33. So as there is nothing done seeme it to us never so casuall but God either doth it or suffereth it to be done Fortune as opposed hereunto is a most detestable idoll §. 6. Of Gods Providence extending it selfe to things below II. * * * See §. 5. GODS Providence extendeth it selfe to things here below If to all things as hath been proved § 3. then to things under heaven The instance here in my text given of sparrowes and the other particular instances noted in the generall doctrine give expresse evidence hereunto These inferiour things under heaven by reason of their mutability manifold infirmities and contrariety one against Quidam Philosophi ex siderum cursu atque constantia suspicantur esse in â—oeâ—e stibus providentiam terrena contemni dum nihil redi nec iuxta ordinem in terris geritur Hier. Comment l 3. in Ezek. 8. Lege Aug. Enar in Psal 188. cont istud delirium another do stand in most need of a divine Providence And surely the divine Providence will most manifest and exercise it selfe where is most need thereof In this respect God is said to be A Father of the fatherlesse a judge of the widowes a preserver of the stranger c. Psal 68. 5. 1469. This extent of the divine Providence to things here below I do the rather note because many Philosophers and others also have limited and bounded Gods Providence within the circuit of the celesticall orbes Such
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 â—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 q Lam 3. 40. Let us search and trie our wayes Vpon a like occasion which was a manifestation of Gods displeasure by visible judgements the Apostle giveth this advice r 1 Cor. 11. 31. Let a man examine himselfe If the judgements be publicke it wil be 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 s Ier. 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 t 1 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 u Dan. 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 x 2 Sam 12. 14. Rom. 2. 24. David The y Gen. 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 z 1 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 a 2 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 b 1 Ioh 1. 9. If we confesse our sinnes God is faithfull to forgive us our sinnes c 2 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 d Luk. 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 e Psal 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 f Neh. 9. 38. Nehemiahs time 6. When faithfull endeavour is answerable to such purposes promises vowes and covenants as he that said g Psal 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 h 2 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 i Exo. 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 k Luk. 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 l Iob 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
God tooke especiall notice that though all b 10. Israel worshipped Baal yet they bowed not a knee to that idoll yea though Eliah thought himselfe to beleft alone yet would not he associate himselfe with the multitudes of Apostates c Ioh. 6 66. c Many of Christs Disciples went backe and walked no more with him Whereupon Christ said to the twelve will ye also go away But Peter in the name of the rest answered Lord to whom shall we goe Thou hast the words of eternall life A worthy resolution A like resolution was this d Mat. 26. 33. Though all men shall be offended because of thee yet will I never be offended O if he had stood to this Very pertinent to this point is this prohibition of the Law Thou shalt not follow a multitude to do evill The number of men sinning neither extenuateth the sinne nor exempteth from judgement but rather aggravateth the sinne and pulleth downe more severe and speedy vengeance Multitudes of sinners are as multitudes of faggots or other combustible fuell which are so much the sooner set on fire and being once set on fire do burne so much the more fiercely The Prophets render this to be the cause of the fierce wrath of the Lord powred upon the Iewes that They all transgressed k Ier. 2. 29. From the least of them even to the greatest of them from the Prophet even to the Priest every one dealeth falsely l 6. 13. 28. They are all grievous revolters m 8. 6. No man repenteth of his wickednesse Be so farre therefore from taking boldnesse from multitudes of men conspiring in sinne as on that ground to be the more fearefull lest some sudden judgement should fall upon them Then especially is the time for such as are upright to mourne with fasting and prayer to humble their soules before God and to keep themselves unspotted when they see all of all sorts with greedinesse and impudency running into sinne Many are too prone indeed to make that the ground of their actions which Hushai in state-policy onely pretended when he said n 2 Sam. 16. 18. Whom all the men of Israel chuse his will Ibe o 17. 23 What got that Machivillian politician Achitophell by joyning with him whom the greater part of the people chose p Mat. 7. 13. 14. Si pauci sunt qui inveniunt prosecto longi pauciores erant qui summum ejus pervenire possunt Alijenim in ipsis statim iniâ—ijs c. The way wherein multitudes run is the broad way that leadeth to destruction But strait is the gate and narrow the way that leadeth to life and few there be that find it And if there be few that find surely there are fewer that attaine to the end of that way For some faile in the beginning others in the middest most when they come almost to end Whereupon our Lord saith that many are called but few chosen §. 20. Of the stay of judgement by reason of the godly mixed with the wicked IIII. * See §. 11. MIxture of the godly with the wicked is a stay of judgement When God was about to destroy Gen. 19. 22. Sodom he saith to Lot Haste thee I can do nothing till thou be gone b 2 King 22. 19. 23. 26. 24. 3. Good Iosiah was a stay of those judgements which God had threatned to bring upon Ierusalem for the sinnes of Manasseh c Gen. 18. 32. Had there beene but ten righteous men in Sodom surely it had not bin then destroyed when it was Gods respect to his Saints Abraham intimates the reason hereof in this Rhetoricall communication with God Wilt thou also destroy therighteous with the wicked That be farre from thee Shall not the Iudge Gen. 18. 24 35. of all the world do right The supreme Lord of all hath such respect to his faithfull ones as he will rather spare many wicked ones for a few righteous ones then destroy a few righteous ones with many wicked ones Behold here a meanes of Gods patience and long suffering Cum merita nostra nos gravant ne diligamur a Deo relevori apud eum illo um meritis possmus quos Deus diligit Aug Quest su per Exod. l. 2 c. 49. in the world which is that mixture of holy ones with the wicked that are in the world Were the number of Gods Elect accomplished and such as are sanctified taken out of the world soone would there be an end of all Many Nations Cities Townes and other Societies are spared for some faithfull Saints therein This surely is the reason of Gods much forbearance towards this Land this City of London and other places in this kingdome There is a remnant of righteous persons These hold up their hands to God ordinarily and extraordinarily to their persons to their praiers hath the Lord such respect as they do in a maner hold Exo 32. 10. him as Moses held God when it was in his mind utterly to destroy all the children of Israel that came out of Egypt Act. 27. 24. God gave to Paul all them that failed with him It is said that a little before Heidelberg in the Vpper-Palatinate was taken their faithfull Ministers were all taken away The world enjoy all they have by Saints O the ungratefulnesse of the wicked in the world Thorow Gods favour to the Saints here and there dispersed in the world they that live and enjoy any comforts in the world are beholding to those Saints for their peace plenty safety honours wealth liberty livings and life it selfe Yet in the world who more hated scorned reproched evilly entreated and persecuted in the world Is not this more then monstrous ingratitude But how beholding to God are these Saints to whom the Lord who is beholding to none beareth such respect as not onely to spare them but for their sakes those among whom they live §. 21. Of Gods revenging the rebellious V. * See §. 11. See more of this point in the Churches Conquest on Exo 17. 14. §. 68. Divina justitia punit eos qui cor rigi nolant Aug cont Adimant cap. 7. THe Lord revengeth the rebellious This is true both of such as band themselves in open hostility against his Saints and raise armies against his Church and also of such as more privately oppose against them that beare his image and contumeliously sinne against him as these Conspirators here did a Lev. 10. 2. A fire went out from the Lord and devoured Nadab and Abihu b Num. 11. 1. The fire of the Lord burnt among them that complained against him c 33. The Lord smote the people that lusted with a very great Plague d Rom. 13. 4. I will performe saith the Lord against Elie all things which I have spoken concerning his house Where men are instruments of punishing such the Lord is the principall Author They are Gods d Rom. 13. 4.
Ministers or rather Gods e Isa 10. 5. rod staffe and f 34 6. sword to smite his people withall The Lord takes upon him to revenge that he may order vengeance as he seeth just cause either to aggravate or mitigate Lege Tertullianum lib. 1. cont Marcion Qui dixit Deum non ulcisci malos it to continue or to cease punishing which questionlesse was the reason that moved David to say g 2 Sam. 24. 14. Let us fall now into the hand of the Lord. As all hope of impunity is hereby taken away so good ground of penitency is given How can any thinke to escape seeing the every-where present all-seeing impartiall God undertaketh to punish him h Heb. 10. 30. Vengeance belongeth unto me saith the Lord where upon he inferreth I will recompence Feare therefore to provoke this avenger Do not vainely hope to escape his revenge though thou persist in sinne Yet if after thou hast sinned thy heart smite thee and thereupon true repentance be wrought in thee prepare to meet thy God Thus maist thou either prevent and keepe off all vengeance as i Ion. 3. 10. the Ninevites did Or if he have begun to strike thou maist make him k 2 Sam 24. 16 17. repent of the evill and cause him to stay his hand as David did It is God that smiteth To him therefore must we looke It was the aggravation of Israels obstinacy that l Isa 9. 13. They turned not to him that smote them §. 22. Of the utter destruction which stubbornenesse brings to men VI. * See §. 11. STubbornenesse after some stroakes causeth utter destruction a Lev. 26 18 c. So much is threatned in the Law and b Isa 1. 5 c. 9. 13 14. Am. 4 6 c by the Prophets declared to be accomplished Many particular remarkable instances hereof are recorded in Scripture Deu. 29 19 c that succeeding ages might be the better warned thereby c Gen. 14. 10 11 Sodom and the Cities that tooke part with her were overcome and sacked by the foure Kings that came against them This was no light stroake yet it wrought no amendment Wherfore not long after d Gen. 19. 24. they were utterly destroyed with fire and brimstone from heaven Pharaoh and his subjects were so smitten with e Exo. 7. 20. c ten severall plagues as gave sufficient demonstration of their folly in standing out against the great Lord of heaven yet still continued they to harden their hearts against God therefore at length f Exo. 14. 28. he and his whole host was drowned in the Red Sea The Israelites were oft and sorely punished by many judgements but no whit bettered by any of them so as the Lord was provoked at length to make their land desolate g Lam. 1. 1 c This h Mat. 3. 10. phrase which Iohn the Baptist useth The axe is put to the root of the tree importeth as much By the axe he meaneth Gods judgement by the tree the nation of the Iewes by putting to the root an utter extirpation A tree may be lopt and yet stand and grow and flourish againe But if it be cut at the root downe falls body boughs and all He implies therfore that whereas God had formerly by Plague famine sword captivity and other like judgements lopt them and oft times made them bare now he intends to cut their root utterly to cut them downe and cast them off Gods justice and wisdome yea and the glory of all his See the Churches Conquest on Exo. 17. 14. § 69. properties provoke him so to do If the stubbornenesse of sinners against lighter judgements might carry it away man would seeme stronger then God Gods wisdome and justice would be much impeached His corrections would be despised his Word not regarded Besides others would be emboldened by the stubbornenesse of some to carrie themselves stoutly against God Mortall Kings and other Governours Parents and Masters will not suffer their inferiours to carrie away the masterie by stoutnesse Can we then imagine that the immortall God will suffer it He can and will beat downe the stubbornenesse of the stoutest Humble your selves brethren under the mighty hand of 1 Pet. 5. 6. God If he threaten fall downe before him repent go not on to provoke him further If we go on to provoke him more and more his rod will be turned to a staffe his staffe to a sword cleane to cut us off §. 23. Of sudden judgements VII * See §. 11. SVddennesse adds much to the severity of a judgement In way of terrour suddennesse is oft threatned as where the Lord saith a Exo. 33. 5. I will come up into the midst of thee in a moment and consume thee b Psal 73. 19. How are they brought into desolation as in a moment c Pro. 1 27. Their destruction commeth as a whirle-wind d Deut. 7. 4. The anger of the Lord wil destroy thee suddenly e Pro. 6. 15. His calamity shall come suddenly suddenly shall he be broken without remedy f Isa 29. 5 z 30. 13. 47. 11. It shal be at an instant suddenly g Ier. 6. 26. The spoiler shall suddenly come The terrour of Babylons destruction is hereby aggravated in that it was h 51. 8. suddenly fallen yea and of Sodom which is thus expressed i Lam. 4. 6. The punishment of the iniquity of the daughter of my people is greater then the punishment of the sinne of Sodom that was overthrowne as in a moment It is noted that k Gen. 19. 23. the Sun was risen upon the earth a little before the fire and brimstone fell from heaven That rising of the Sun made shew and gave hope of a faire day Yet then even on a sudden was that faire skie turned into a sulphurious and most dismall skie Mischiefes of sudden judgements 1. Sudden judgements strike men into amazement So saith Eliphaz l Iob. 22. 10. Sudden feare troubleth thee It makes men at their wits end as we speake Instance a sudden and unexpected surprisall by an enemy 2. Sudden evils not onely confound a mans wit and understanding but they bereave him of the use of such meanes as are usefull for his succour For there must be time for providing sufficient meanes 3. They are a great hinderance to true repentance to faithfull prayer and such like spirituall meanes whereby the wrath of God might be pacified and judgements prevented or removed 4. They are evidences of Gods incensed and implacable wrath As a man that is fully resolved to punish and not to spare will suddenly do what he intends to do This affords matter of instruction and direction Instruction in Gods tender respect to us For though by our sinnes we have long and much provoked him suddenly and utterly to destroy us yet hath he given us many warnings before hand by his
are sicke admit Physitians and remedies there is much hope of recovery But if like mad men they admit no meanes for their good they must needs be irrecoverable having none to cure them not so much for the nature of the disease as for want of meanes to cure them In this case they may be supposed to be worse then Devils Had a Redeemer been given to Devils and an attonement by him made betwixt God and them we cannot but think that they would most readily and willingly have embraced reconciliation Yet how many children of men have there beene in all ages in all places against whom the Lord may justly take up this complaint a Mat. 23. 37. How oft would I have gathered you together even as the hen gathereth her chickens under her wings and ye would not And this b Isa 65. 2. I have spread out my hands all the day to a rebellious people which walketh in a way that was not good after their owne thoughts A people that provoketh me to anger continually to my face Too too many such there are among vs who most ungratefully and contumeliously reject all the meanes which God in his goodnesse and wisdome hath afforded to allure and draw men to himselfe For meanes of reconciliation and salvation what nation hath more plentifully enjoyed them then England and what part of England more then London But let the impiety and iniquity profanenesse and licentiousnesse drunkennesse and all manner of uncleannesse swearing and lying debate and deceit extortion and oppression and other like offences against God and man committed in this bright light of the Gospell give evidence whether reconciliation offered on Gods part be answerably accepted on mans part Can we now wonder at Gods judgements among us and heavy hand upon us Have we not rather cause to admire his long suffering and lenity in that he hath so long held his hand from striking and in that he now strikes he doth it so gently For howsoever this stroake of the Plague considered in it selfe be heavy yet compared to our deserts it is but light Lam. 3 22. It is of the Lords mercies that we are not consumed because his compassions faile not §. 36. Of the penitents comfort in reconciliation 3. Poenitentes quid à seipsis suscipit judicatos Deus absolvit Cypr. Serm de Pass Christi POore penitent sinners whose hearts are broken with sight and sence of their sinnes may hence and will hence receive much comfort that there is meanes of attonement and reconciliation betwixt God and them For God useth to absolve such as he observes to judge themselves This must needs be very cordiall to them For true penitents that are pierced with sence of their sinnes know that while there remaines enmity betwixt God and them they are in no better estate then the Devils They find by the heavy burthen of sinne oppressing their soules and by their deepe apprehension of Gods wrath thereupon that Gods favour is more sweet then life it selfe and infinitely to be preferred before all contents and delights that this world can affoord To these Isa 52. 7. How beautifull are the feet of him that bringeth good tidings that publisheth peace c. Take notice therefore O ye poore in spirit take notice of this soveraigne ground of comfort There is meanes of reconciliation betwixt you and your God An attonement is made Comfort your soules herewith Sufficit mihi ad omnem justitiam solum habere prepitium cui soli peccavi Bern. super Cant Serm. 23. It is sufficient and in stead of all righteousnesse to have him alone against whom alone I have sinned propitious and gracious in pardoning sinne Meanes of reconciliation to be sought 4. Means of reconciliation being on Gods part affoorded and offered it remaineth as a bounden duty for us with the uttermost of our power to seeke after it Yea it giveth good encouragement to do our best for partaking of the benefit thereof 1. For our duty shall a matter of so great consequence so excellent so needfull so usefull a thing as reconciliation with God be published and proclaimed to us wretched rebels against God and should not we enquire after it They adde much to the heape of their other sinnes that neglect this duty Heb. 2. 3. How shall we escape if we neglect so great salvation 2. For encouragement what greater then this that there is such a thing that upon due and diligent seeking may and shal be had If God were implacable irreconciliable and would accept of no attonement then had we cause to be discouraged from seeking it but God is so farre from being irreconciliable that he is most easie to be intreated Yea by his Ministers he 2 Cor. 5. 20. Mic. 7. 18. prayeth us to be reconciled to him Who is a God like to thee that pardoneth iniquity c. §. 37. Of the resemblance betwixt prayer and incense HAving handled the meanes of attonement here prescribed by Moses according to the letter of the history we will further endeavour to open the mystery contained under it The principall meanes was offering incense This may be considered as a service to be done by man or as a Legall Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est spiritualâ—s thymiamatis quod est câ—lius Dei Hier. Comment lib. 1. in Hab 2. type of an Evangelicall truth As a service or duty to be performed on mans part it set out prayer As a type it prefigured Christs Intercession That it set out prayer is evident by the Psalmists application of the one to the other where he saith a Psal 141. 2. Let my prayer be set before thee as incense This also is meant by the Lord where he saith b Mal. 1. 11. In every place incense shal be offered to my name The resemblance of prayer to incense is in many respects very apt For 1. a Exo. 30. 36. The spice of which the incense was made was to be beaten very small So the heart out of which prayer commeth must be b Psal 51. 17. a broken and contrite heart 2. c Lev. 16. 13. Fire must be put to the incense and therewith the incense burned So d Mar. 11. 24. Iam. 1. 6. faith and e Iam. 5. 16. servour must be added to prayer whereby it is made to ascend to God 3. Incense must be burnt f Exo. 30. 7. on the altar or g Lev 16. 12. on a censer as Moses here commanded Aaron So must our prayers be offered on h Heb. 13. 10. the altar Iesus Christ who is also as i 9 4. a censer 4. k Ezek. 8. 11. Incense being fired ascended up like a cloud So l Rev. 8 4. 2 Chro. 30. 27. Ion. 2. 7. doe faithfull and fervent prayers ascend to heaven where God is 5. Incense caused m Lev. 16. 12. a sweet perfume and savour So is n Iob 42. 8.
schismaticall and prophane persons loathed Superstitious persons wish for Queene Maries dayes againe Schismatiques wish there had beene no reformation unlesse it had beene better The prophane cry out of too much preaching 5. For Magistrates abusing their authority all the complaints 5. Magistrates abuses of the Prophets may too justly be taken up against many of ours if at least this were a fit place to make complaints of their bribe-taking perverting justice oppressing the innocent using their power to their owne turnes c. 6. For Ministers perverting their function many among 6. Ministers faults us exceed the false prophets among the Iewes None greater discouragers of the upright None greater animaters of the prophane The greatest zeale which they use to shew is in their bitter invectives against such as make most conscience of sinne They are too great companions with the baseer and lewder sort 7. For trampling upon such as are fallen so inhumane are 7. In humanity Am 6. 6. many as they do not onely stretch themselves upon their beds and drinke wine in bowles while their brethren â—e groaning under sore afflictions or like the Priest and Levite passe by without succouring such as are not able to helpe themselves Luk. 10 31 32. Iob 4 6. Luk. 1. 1. 2 Sam. 16. 7 8 but like Iobs friends charge them with hypocrisie or like the Iewes account them the greatest sinners or as Shemei raile on them and so give them instead of a cup of consolation vinegar and gall to drinke 8. For conspiracy and consent in sin when was there more 8. Conspiracy then among us Great ones meane ones old young male female Magistrates subjects Ministers people rich poore masters servants all of one mind to disgrace integrity and to countenance impiety and iniquity Insomuch as the Prophets complaint is too truly verified among us Isa 59. 15. He that refraineth from evill maketh himselfe a prey 9. For obstinacy in sinne who can open his mouth wide 9. Obstinacy enough against mens stubbornenesse They are impudent and stiffe-necked They have a whores forehead and will not be Ezek. 2. 4. Ier. 3. 3. ashamed They bid a kind of defiance to God himselfe As they abuse his mercies so they despise his judgements What swearer what blasphemer what drunkard what adulterer what fornicatour what oppressour what extortioner what usurer what deceiver is reformed by this Plague So obstinate are people as God had need to make the faces of his Ministers strong against their foreheads Ezek. 3 8 9. 10. For Infidelity we Ministers have too great cause to cry out Who hath believed our report Were not this sinne 10. Infidelity Isa 53. 1. so fast fixed in mens hearts as it is much more comfort would be received from the Ministry of the Gospell and much better obedience yeelded thereto The Apostle giveth this reason of the small profit that was reaped by the Gospell It was not mixed with faith in them that heard it True faith hath a double worke where it is kindly wrought Heb 4 2. Faiths double worke 1. In generall it perswadeth the heart of the truth of Gods Word 2. In particular it brings the heart to apply that truth to it selfe as a truth which concernes him The small profit that many reape by Gods Word the little use that they make thereof sheweth how infidelity beareth sway in them Thus it commeth to passe that they are like the children in the market that neither danced to them that piped nor lamented with them that mourned Nor promises nor Mat 11. 16 17. threatnings nor mercies nor judgements worke upon them 11. For impenitency It cannot be denied but that many yea most are so setled on their sins as they hate to be reformed 11. Impenitency Where are true fruits of repentance to be found Where shame where sorrow for sin Where turning from sin Men rather grow worse and worse Gods judgments harden their Tantam nactus Pharao lengani mitateÌ„ extremaâ— de omnibus dedit poenas Chrys ad Pop. Hom. 46. hearts as they did the heart of Pharaoh But he paid thorowly for abuse of so much patience If by any occasion their consciences be any whit rub'd and they brought thorow feare and anguish to promise amendment they quickly shew that no true repentance was wrought in them But it is hapned unto them according to the true proverbe The dog is turned to his 2 Pet. 2. 22. owne vomit againe and the sow that was washed to her wallowing in the mire 12. For Apostasie if first we consider inward apostasie 12. Apostasie Inward which is b Rev. 2. 4 5. 2 Thes 2. 10. 11. a decaying inwardly in former love of truth too great and just cause of complaining is given Many have left their first love and become c Rev. 3. 16. Outward Apostasie lukewarme as the Laodiceans Thus a ready way is made to outward apostasie which is an open renouncing of the very profession of true Religion as this whole land did in Queene Maries raigne It is much to be feared that if a like occasion should be given a like apostasie would follow If these and other like provocations of Gods wrath among us be duly weighed we shall see cause enough to confesse that Gods wrath is justly gone out against us and that we have deservedly pulled this Plague upon our owne pates It remaines therefore that we thorowly humble our selves that we lay open our soares before our mercifull God that we faithfully promise amendment that we give evidence of the intire purpose of our heart in promising by an answerable performance But above all for the present that we crave mercy and pardon of God thorow Iesus Christ that he may offer up his sweet incense to pacifie his Father and cause his destroying Angell to stay his hand §. 47. Of the kind of plague here meant THe Effect of the fore-mentioned wrath that came from the Lord is thus expressed THE PLAGVE IS BEGVN The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plague is a generall word that signifieth any heavy stroake of God The roote whence it is derived signifieth to strike a Exo. 21. 35. It is applied to an oxes striking or pushing to death so to other like strikings but most commonly to Gods striking of wicked men with some extraordinary judgement As where David said of Saul b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 26. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord shall smite him meaning so as to destroy him This word is c Exo. 8. 2. 12. 23. 12. 27. Ios 24. 5. oft used of Gods smiting the Egyptians when they held the Israelites among them as bond-slaves Yea such a word as d Exo. 9. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my text is used to set out all those judgements which God brought upon the Egyptians called plagues The word PLAGVE in our vulgar acception
importeth an infectious mortall disease otherwise stiled pestilence Our English word plague seemeth to be taken from the e Plaga Latine and that from the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percutio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke in both which languages it is usually put for a stroake a blow a stripe a wound c. Figuratively therefore a speciall put for the generall it signifieth the pestilence In the Scripture there are also g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tetigit percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Exo. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaga Deut. 28. 59. other words to set out that disease which we commonly call the plague and that as generall as this properly signifying stroakes and scourgings so as they all imply that a plague is an extraordinary stroake or scourge of God Yet there is in Hebrew h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum duplici segol a word that is more properly put for the plague which our English doth commonly translate pestilence It is the word that God used when he offered to David the choice of one of these three judgements Sword Famine Pestilence i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel significat evertere Inde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis quia multi caaem evertuntur The roote from whence this word is derived signifieth to overthrow or destroy And experience sheweth that by the plague many are destroyed k Sic Latinè pestis quia pessundat In Latine pestis importeth as much whence the Scots call this sicknesse the pest l Sic Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desicio Quia facit defectum The Greeke word also intendeth the like This latter word pestilence is more restrained to one kind of disease then the former translated plague Every pestilence is a plague because it is an extraordinary stroak and judgement of God But every plague is not a pestilence for all the plagues of Egypt were not pestilences As for the plague here mentioned though it be not expressed under m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word which properly signifieth pestilence yet was it questionlesse a pestilence For 1. n 2 Sam. 24. 21 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a word as this is attributed to the pestilence that in Davids time destroyed 70000 within the space of three dayes 2. It was infectious which was one reason why o Numb 16. 48 Aaron stood betwixt the dead and the living that he might keepe the living from being infected by the dead 3. It was extraordinarily mortall For p Numb 16. 49. in a short space there died of it 14700. Quest If so many died how is it said that the plague is begun Answ In the very beginning of the plague on a sudden so many were destroyed even as at once Thus in a very short time on a sudden there were found 185000 dead in the Campe of the Assyrians lying in siege against Ierusalem In these words The plague is begun is an effect of Gods wrath More particularly we may observe 1. The Matter propounded The plague 2. The Manner of expressing it is begun Hence arise two observations I. A plague is an evidence of Gods wrath II. God can make the beginning of a judgement terrible The connexion of these two clauses There is wrath gone out from the Lord The plague is begun give proofe of the former This intimation of the beginning of the plague Aarons speed in offering incense the vertue of that speed that the plague was stayed and yet 14700 to be dead gives evidence to the latter observation §. 48. Of a plague as an effect of Gods wrath I. * See §. 47. Indignationem Dei pestilentia subsequitur Hieron Comment in Isay lib. 4. cap. 19. A Plague is an evidence of Gods wrath The plague which upon Davids numbring the people was inflicted on Israel is expresly noted to be an effect of Gods wrath For first it is said for demonstration of the cause of that judgement that a 2 Sam. 24. 1. The anger of the Lord was kindled against Israel and againe that b 1 Chro. 21. 7. God was displeased with Davids numbring the people and Therefore he smote Israel c Deu. 32. 22 23. Where God saith Fire is kindled in my wrath he addeth as an effect thereof I will send plagues among them d Ezek. 5. 16 17 There are three arrowes of Gods wrath mentioned in Scripture and the plague is one of these The other two are sword and famine Generall and extraordinary judgements are such as alway come from the wrath of God Instance the judgements which were inflicted on the Israelites in the wildernesse They were generall as in handling the next doctrine we shall shew and extraordinary as the severall kinds of them do shew And they are oft noted to come from the wrath of the Lord e Numb 11. 1. The Lords anger was kindled and the fire of the Lord burnt among them and consumed them f 33. The wrath of the Lord was kindled against the people and the Lord smote the people with a very great plague g 25. 4. The anger of the Lord was kindled against Israel and the Lord said unto Moses take all the heads of the people and hang them up c. But not to insist on more particulars the Psalmist rendreth this as a generall cause of all the judgements that were inflicted on them h Psal 106. 40. A plague is generall and extraordinary The wrath of the Lord was kindled against his people insomuch that he abhorred his owne inheritance Now experience sheweth that a plague is both a generall and an extraordinary judgement Generall it is for it useth to spread farre and neare from person to person from house to house from street to street from towne to towne from city to city and it taketh away all of all sorts young old male female weake strong meane ones great ones c. Extraordinary it is because the immediate hand of God in sending it in increasing it in lessening it in taking it away is more conspicuously discerned then in other judgements It is observable to this purpose that when David chose the plague he thus expresseth his mind i 2 Sam. 24. 14. Let us fall now into the hand of the Lord. §. 49. Of afflictions as effects of wrath or love Quest ARe not diseases and other kinds of judgements somtimes sent for triall and for other like ends which are demonstrations of the wisdome love and care of God towards his people as well as in wrath and vengeance to destroy them Answ We must distinguish 1. Betwixt particular or private afflictions and general or publike 2. Betwixt kinds of publike and generall afflictions 3. Betwixt the persons on whom calamities are brought being of different dispositions though they be mixed together in the same place for co-habition 4.
Luk. 13. 11. The woman whom Satan had bound eighteene yeares So e Ioh. 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 f Isa 59 1. Behold the Lords hand is not shortned that it cannot save nor his eare heavy that it cannot heare Though g 2 Chro 20 12 we 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 contraque venien tiâ—ta Dei sententia sanctorum precibus frangi tur Hier. Com. l. 4. in Ezek. 13 VVArrantable 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 a See 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. c See The whole armour of God on Eph. 6 16 § 19 God 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. d See 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 c Gen 17. 17. I wil be a God to thee to thy seed after thee d Psal 112. 2. The generation of the upright shal be blessed e Act. 2. 39. The promise is to you and to your children f 1 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. e See 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. f Ibid. §. 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. g Ibid. § 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 §. 68. Of Gods power over plagues IIII. * See §. 64. GOD hath an absolute power over plagues Suddenly as soone as he will he can restraine them and keepe them from devouring any more As he can say to the sea Hitherto shalt thou come and no further and here shall thy proud waves be stayed so can be say to the Iob 38. 11. pestilence So long shalt thou continue and no longer so many shalt thou destroy and no more b 2 Sam. 24. 13 15 25. Did not the Lord before hand threaten to send a plague upon Israel in Davids time three dayes and answerably it continued till the time
appointed But when the wrath of the Lord was pacified the plague was stayed c Exo 8. 12 13. 30 31. 9. 33. 10. 18 19. Did he not remove the plagues from Egypt so soone as Moses prayed unto him This power of the Lord over plagues and diseases was visibly manifested in the Sonne of God while he lived on earth For he spake the word and they went away which the Centurion well observing said to Christ d Mat. 8. 8 Speake the word onely and my servant shal be healed The Lord as he is the Creatour so the Governour of all things nothing can be without him nothing can abide longer then he will He calls he sends he bids come he bids go away answerably they come they go e Psal 105. 28. They rebell not against his word As ye desire to have this plague that burneth so fiercely among us and destroyeth so many to be stayed use the only remedy that is of power to that purpose Call upon God to stay it The plague it selfe is like a fierce mad mastivedog that will not cease to bite if he be loose The Lord of plagues must chaine him up Yea it is like ravenous lions that are ready to teare in peeces and devoure all they can catch The Lord onely can stop the mouth of this lion as f Dan. 6. 22. he stopped the mouthes of the lions among whom Daniel was cast All antidotes all preservatives all manner of outward meanes are nothing without the Lord. He can preserve whom he will while the plague rageth most He can stay it as speedily as suddenly as thorowly as he please Call therefore upon him turne unto him trust on him and doubt not but that our God that hath such power over plagues will in his good time when his worke is accomplished upon this Citie and upon this Land stay this plague This is a point of much comfort to such as have assurance of Gods fatherly love to them that their Father hath an absolute power over plagues §. 69. Of the meaning of the 49 Verse NVMB. 16. 49. Now they that died in the plague were foureteene thousand and seven hundred beside them that died about the matter of Korah THe severity of Gods stroake by the fore-mentioned plague is here set downe and that by the expresse number of them that were destroyed by that pestilence The particle translated IN * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plague among other significations oft setteth out the instrumentall cause whereby a thing is effected as where the Lord saith to the Iewes that were in Egypt I will punish them a Ier. 44. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY the sword BY the famine and BY the pestilence Others therefore thus translate this text Of the plague that is by it The plague was the instrumentall cause of their death Circumstances shew that this plague from the first beginning to the end of it continued not a whole day For so soone as the people gathered themselves together against Moses and Aaron the Lord threatned to consume them Then instantly Moses and Aaron fell on their faces and Moses then discerned that the plague was begun which so soone as hee espied he bad Aaron quickely offer up incense Aaron accordingly ranne for incense brought it offered it up and the plague was stayed These circumstances duely weighed who can imagine that there was more then a day from the beginning to the end of this plague so as in the space of a few houres foureteene thousand and seven hundred died together of a plague O terrible stroake To aggravate the terrour hereof mention is made of another fearefull judgement which fell upon that people not long before thus inferred Beside them that died about the matter of Korah What this matter was the former part of this chapter expresly recordeth It was a conspiracy of Korah here mentioned with Dathan and Abiram against Moses the chiefe Prince and Aaron the chiefe Priest appointed by God over the children of Israel b Exo. 6. 18. This Korah was cosen german to Aaron for they were brothers children He therefore being of an ambitious spirit scorned that his kinseman should bee so farre preferred before him as to bee High-Priest Thereupon hee gathers many of the Princes together to take part with him supposing by strong hand to wrest from Aaron the dignity of Priest-hood which the Lord had conferred upon them Dathan and Abiram were of another Tribe the tribe of Reuben These as is probable had another aime and that at the chiefe civill government wherein God had set Moses Reuben being the eldest sonne of Israel these two brothers were d Pronepotes Numb 26. 5. under nephewes to Reuben three generations from him and imagined that they comming from the eldest sonne should be the chiefe overall Thus having no regard to the choice which God had made of Moses and Aaron they would thrust themselves into places of eminency The Lord was so highly displeased hereat as he destroyed them and such as tooke part with them with two fearefull judgements The earth suddenly opened and swallowed up some of them alive and fire suddenly flamed out upon others and destroyed them e Numb 16. 35. Two hundred and fifty are expresly noted to be consumed by the fire How many were swallowed up by the earth is not expressed but it may be conjectured that they were a great multitude This was the matter of Korah here mentioned Korah was the Ring-leader of all For f Numb 16. 1. he is the first mentioned in the conspiracy g 5. He impudently gathered an head against Moses and Aaron while h 12. Dathan and Abiram abode in their tents i Numb 26. 9. It is said of Dathan and Abiram that they strove against Moses and Aaron in the conspiracy of Korah So as the conspiracy was Korahs especially He was the chiefe conspirator The matter therefore here intended compriseth under it both the earths swallowing up of some and the fires consuming of others The people that by the earths opening and fires breaking out perished are said to die in the matter of Korah because his ambition being the first motive of that rebellion he was a cause of their sinne and so of their judgement Thus their death is imputed to him They died in his businesse about his matter The Summe of this verse is A declaration of the severity of Gods indignation which is 1. Propounded in the number of those that died of this plague 14700. 2. Aggravated by other fearefull judgements executed the day before Besides those that died about the matter of Korah Here have we 1. A generall intimation of the judgements Besides those that died 2. A manifestation of the originall cause of all The matter of Korah The first point sheweth that I. A plague can quickly destroy a multitude The aggravation pointeth at other judgements that were the day before inflicted on the people and giveth
evidence that II. God can many wayes destroy men By causing the earth to open it selfe he destroyed some by fire he consumed others yet besides these 14700. die of a plague The manner of expressing the former judgements by relation to Korah thus in the matter of Korah giveth proofe that III. The bloud of accessaries lieth upon the principalls Korahs matter was the peoples death In that others died about that matter it further giveth instance that IIII. Accessaries make themselves liable to the judgement that falleth on the principall §. 70. Of a plagues devouring I. * See §. 69. A Plague can quickly destroy a multitude Here within lesse then a day 14700. are destroyed by a plague There is mention made before this of a plague which though the precise number of them that died be not expressed may be thought to have destroyed as many as this plague for it is said that a Numb 11. 33. The Lord smote the people with a very great plague After these but before they went out of the wildernesse at one time there b 259. died in a plague 24000. c 2 Sam 24. 15. In Davids time there died within the space of three dayes almost three times 24000 of a plague viz. 70000. d 2 King 19. 35 In Hezekiahs time when Sennacherib came against Ierusalem there died of a plague in one night more then twice as many of the hoste of Sennacherib as did of all Israel in the foresaid three dayes viz. 185000. Other histories relate very great destructions caused by plagues Thucydides maketh mention of a plague that began at Lib. 2 Belli Pelopon anno secundo Ethiopia fell downe into Egypt and Afrique and into the greatest part of Persia and invaded Athens on a sudden where dying men lay tumbling one upon another Their Temples were filled with the dead Lawes of funerals were broken every one burying where he could find roome And while fires were made to burne some dead corps others were brought and cast thereinto Eusebius recordeth a plague at Alexandria which made Ecclesiast Hist lib. 7. cap. 21. every man to howle thorow the City by reason of the multitude of dead corps which daily fell There was not an house where no course was found And the Heathen there left their dead unburied to be devoured of dogs At Rome when Camillus died there died ten thousand Heurm de peste cap. 1. every day of the plague And under Vespasian and Commodus Emperours two thousand were every day taken away with that infectious disease Vnder Iustinian a plague with such violence fell upon Bizantium and the bordering places as every day there died Alsted in Thesaur Chronol Mirab. Dei an 547. Idem Ibid. an 729. Idem Ibid. an 1348. five thousand and some dayes ten thousand At Constantinople a plague swept away three hundred thousand persons Vnder Charles 4. an Epidemicall plague wasted the whole world for three yeares together At Lubeck it destroyed fourescore and ten thousand and at Florence an hundred thousand In Petrarchs time so fierce a plague invaded Italy that Idem Ibid an 1359. there remained alive scarce ten of a thousand But to leave Forraigne parts we will give some instances of the multitudes of such as have beene devoured by the plague in our owne Country In the raigne of Edward 2. there was so grievous a mortality Stow in his generall Chron. of Engl. an 9. Edw 2. Idem Ibid. an 22. 23. Edw. 3. of people as the quicke might unneath burie the dead In the raigne of Edward 3. a farre greater plague happened It came from beyond sea into the townes and parts of England joyning on the sea-coasts in Dorset-shire where even as in other countries it made the country void of Inhabitants so as there were almost none left alive Thence it passed into Devon-shire and Somerset-shire even unto Bristow where it much raged It came also to Glocester Oxford and London and finally it spread over all England and so wasted the people as scarce the tenth man was left alive When Church-yards were not large enough to bury their dead in they chose certaine fields appointed for that purpose For the dead in London * The Charter-House was afterwards built thereon Register of the Charter-House excarta a peece of ground called Spittle-croft containing 13 acres without the barres of West-Smithfield was purchased enclosed and dedicated In that place were buried the yeare following more then fifty thousand persons * Acts Monum an Edw. 3. 22. An. Dom. 1348. Two thousand are said to be there buried every day from Feb. 1. till the beginning of May following besides those which in other places in and about the City were buried Of that plague there died in Norwich from Ian. 1. to Iuly following fifty seven thousand an hundred and foure and in Yarmouth seven thousand fifty two In Richard the seconds time a great pestilence was in Stow. in his generall Chrō Rich. 2. 15. An. Dom. 1391 Ibid. Edw. 4. 18 An. Dom. 1479 Norfolk and other countries Besides other places in a short time there died therof in the city of York eleven thousand Vnder Edward 4. an innumerable company of people died of the plague in London in divers other parts of the Realm In the raigne of Henry 8. there was such a plague as in Ibid. Hen. 8. 5. An. Dom. 1513 one house to wit the Minories without Aldgate there died 27. professed Nunnes besides lay-people and servants in that house In the raigne of Edward 6. was also a great pestilence In Queene Elizabeths time many English being sent to Ibid Edw. 6. 2. 1548. Ibid Q. Eliz. anno 4. New-haven for the safeguard thereof such a plague there fell as the streets lay even full of dead corps not able to be removed by reason of the multitude that perished From thence the souldiers brought the infection into England Besides those that died in other parts of the Realme there died in London liberties and out-parishes from Ian. 1. 1562. to Dec. 31. 1563. twenty thousand one hundred thirty and sixe besides those which died of other diseases Againe from Dec. 29. 1592. to Dec. 20. 1593. there died in London and the liberries of all diseases 17893. of the plague 10673. In the first yeare of King Iames from Dec. 23. 1602. to Dec. 22. 1603. in London and the liberties thereof there died of all diseases 38578. Of the plague 30578. In the first yeare of King CHARLES from Dec. 22. 1624. to Dec. 23. 1625. of all diseases 54267. of the plague 35417. It hath beene * §. 48. before proved that a plague is an effect of Gods wrath an immediate stroake of his hand Such a stroake must therefore needs be heavy and destroy many where it lighteth especially when the Lord so striketh therewith as he will shew that he is angry §. 71. Of the terrour of a plague O Make not
holy trumpets unto the warre for the souldiers better encouragement Numb 10. 9. 2 Chron. 13. 12 14. 10. Victory in warre is promised as a blessing Lev. 26. 7 8 c. 11. God is said to teach mens hands to warre and fingers to fight Psal 18. 34. 144. 1. 12. Battels are stiled warres of God and the Lords Battels 1 Sam. 18. 17. 25. 28. 2 Chro. 20. 15. 13. God himselfe is stiled A man of warre and the Lord of hosts Exo. 15. 3. 1 Sam. 1. 11. §. 14. Of the lawfulnesse of warre under the New Testament 1. Ob. ALL these proofs are taken out of the Old Testament 1. Ob. No proofe for war out of the New TestameÌ„t Answ which gives not sufficient warrant to Christians Answ 1. The ground of the objection is unfound For in many things the Old Testament gives even to Christians as good warrant as the New e e e 2 Tim. 3. 16. 2 Pet. 1. 21. The Old Testament is as truly divine as the New And many things therein contained concerne all ages of the Church to the end of the world 2. The kind of the fore-mentioned reasons is such as is agreeable to common equity and must in that respect be extended to all times 3. Though no particular arguments could be diducted out of the New Testament yet because the Old is so plentifull in proofs for warre the New is the more sparing For the New Testament useth lesse to insist on those points whereon the Old hath much insisted Instance the Sabbath usury removing land-markes and other the like 4. The Church in those times whereof the New Testament recordeth the history had no outward setled state but was under such civill Governours as were of a contrary profession as Heathen Emperours and Lords No marvell then that the New Testament speaketh no more then it doth of warre 5. The scope of the New Testament is rather to set out the spirituall kingdome of Christ and the spirituall government of the Church then civill outward polities and kingdomes of men and therefore is the more sparing in this point of warre 6. The New Testament doth also afford sufficient warrant Arguments in the New Testament for warre for war as is evident by these following reasons 1. a a a Si percutere glaâ—io omninò â—aâ— non est Christiano cur ergò Praeco Salvatoris contentos sore suis stipendijs militibus indixit non potius omnem militiam interdixit Bernad Mil Temp. c. 3. Vide Aug contra Faust Manich. l. 22. c. 74. When professed Souldiers who lived on that profession being powerfully wrought upon by Iohn the Baptists ministry asked him for their future course of life what they should do he counsels them not to leave that profession but well to use it to be content with their wages Luk. 3. 14. not to returne their wages back againe Thus he justifieth their calling For in an unlawfull calling they might not continue nor receive wages for it 2. b b b Fidem laudavit Centurionis non illius militiae desertionem imperavit Aug. loc citat SaneÌ„ cum occidit malefactorem non homicida sed ut ità dicam malicida planè Christi vindex in his malè agunt defensor Christianorum reputatur Ibid. Centurions who were principall persons in warre are commended for those graces which were in them and for the evidences they gave thereof without any reproofe or dis-allowance of their warlike profession Matth. 8. 10. Acts 10. 4. 3. Warres waged in the Old Testament are commended in the New Heb. 11. 33 34. 4. Michael and his Angels are brought in fighting with the Dragon and his Angels Rev. 12. 7. 5. The victories which the Church under the New Testament shall have over her enemies is foretold Rev. 17. 14. 19. 19. 6. The Magistrates sword is justified But he beareth the sword aswell to subdue open enemies abroad as to punish evill subjects at home Rom. 13. 4. With that publique sword when he slayeth a malefactour he is not to be counted a slayer of men but a destroyer of evill men and Christs avenger of those that do evill and a protector of Christians §. 15. Of other objections against the lawfulnesse of warre answered 2. Ob. CHRIST threatneth that All they that take 2. Ob. See §. 20. the sword shall perish with the sword Answ 1. That and such like principles concerned the Iewes and others that lived before Christ as much as Christians 2. They all are against private revenge But warre is a publique execution of justice 3. The fore-mentioned threatning is in speciall to be applied to the houre wherein Christ would give himselfe to the power of his enemies and would not be rescued by the power of Angels much lesse by the sword of man 4. He would shew how his kingdome was protected not as humane kingdomes by dint of sword 3. Ob. We are commanded to have peace with all men Answ That and other such like precepts are limited 3. Ob. Heb. 12. 14. Rom. 12. 18. with such provisoes as these If it be possible and As much as lyeth in you On our part there must be no occasion of breaking peace or making warre Yea if we can on lawfull and meet termes make peace we must do our best therein 4 Ob. It was foretold of Christians that they should 4. Ob. Isa 2. 4. beate their swords into plough-shares and their speares into pruning-hookes and that nation should not lift up a sword against nation nor learne warre any more Answ Those and such like propheticall phrases are somwhat hyperbolicall they expresse that intire amity that should be betwixt true Christians and the alteration of their nature by the Spirit of grace So as the difference betwixt nature and grace is very lively set out thereby to which purpose tend those other high transcendent hyperbolicall phrases of the Prophet Isay Chap. 11. Vers 6 7 8 9. §. 16. Of warring with Christians 5. Ob. TO yeeld that warre may be made against Infidels Idolaters and other open enemies of the Church yet may it not be made against Professours of the Christian Faith Answ 1. Some that outwardly professe the Christian Faith may be as great enemies to the true Faith as plaine Infidels I know saith Christ the blasphemy of them that say Rev. 2. 9. they are Iewes and are not but are the synagogue of Satan Papists professe the Christian Faith yet are Anti-Christians the directest and deadliest enemies that Christs true Church ever had The ten Tribes that with Ieroboam revolted from the house of David professed themselves to be the people of the true God the God of Abraham Isaac and Iacob and yet were deadly enemies to Iudah and the children of Iudah oft waged warre against them and that justly and lawfully 2 Chro 13 15 and the Lord helped them therin What can Papists plead more then the revolting Israelites could Papists professe the true
of the soule Read for this Ios 7. 6. 2. Prostrating 2 Sam. 12. 16. Ezra 10. 1. Mat. 26. 39. The gestures of the particular parts of the body are many more as 1. Lifting up eyes This giveth evidence of our expectation of helpe from above and of our faith fixed on him 3. Lifting up eyes who is in heaven For the eye in prayer when it is lift up useth to stand fixed in which respect Christ is said to lift up his eyes and to looke to heaven Ioh. 11. 41. Mat. 14. 19. Pronaque cum spectent anima lia caetera terrā Os homini sublime dedit coelumque videre Iussit Sec. Ovid Metamorph. l. 1 See the Saints Sacrifice on Psal 116. §. 25. 4. Lifting up hands and David expressing prayer by this phrase addeth the reason thereof thus I will lift up mine eyes unto the hills from whence commeth my helpe c. Psal. 121. 1 2. 113. 1 2. Herein lieth an apparent difference betwixt man and other creatures For where other creatures looke downeward mans countenance is made more erect And where other creatures have but foure mustles in their eye man hath a fift to lift the eye upward 2. Lifting up hands or spreading them abroad Hereby we manifest that we can find no succour in our selves but are ready to receive it from him on whom we call and to whom we stretch our hands Thus Salomon in his solemne prayer spread forth his hands towards heaven and under this phrase setteth out the prayer of others 1 King 8. 22 38 54. So doth David Psal 141. 2. and Ieremiah Lam. 3. 41. 3. Casting downe eyes This testifieth an holy shame and 5. Casting downe eyes confusion of face by reason of a mans unworthinesse and unfitnesse to appeare in Gods sight Take instance hereof in the penitent publicane Luk. 18. 13. and in devout Ezra Ezr. 9. 6. 4. Knocking the breast Contrition of heart and compunction 6. Smiting breast of spirit godly sorrow and griefe is hereby manifested In such respects the fore-named Publican is said to smite his breast Luk. 8. 13. 5. Renting clothes pulling haire off the head and beard 7 Renting garments c. these are gestures which Ezra used Ezr. 9. 3 5. to which may be added the penitent womans teares with which she washed the feet of Christ and her wiping them with the haire of her head Luk. 7. 38. Deep apprehension of sin and much aggravation of griefe is by these and other like unusuall gestures declared 6. Kneeling This is the most usuall and proper gesture for prayer For examples read 2 Chro. 6. 13. Ezra 9 5. 8. Kneeling Dan. 6. 10. Luke 22. 41. Act. 7. 60. 9. 40. 20. 36. 21. 5. 8. Kneeling Deum genu posito adoramus fixo in terram poplite magis quod ab eo petimus impetramus Legimus enim Paulū in littore sic orasse geniculationes in oratione praeceptas Hier. Comment lib. 2 in Eph. 3. The very act of prayer is implied under this gesture Eph. 3. 14. Psal 95. 6. That homage which we owe to God that reverend respect which we beare to him that honour which we desire to yeeld to him is hereby testified All these gestures as occasions serve well beseeme those that call upon God But because here mention is made only of standing it shal be sufficient to have named the other §. 23. Of standing in prayer EXOD. XVII IX I will stand FRequent mention is made of standing at prayer For proofe whereof among others take notice of these 9. Standing Stantes oramus quod est signum resurrectionis Aug. Ianuatio Epist 119. Et de Serm. Dom. in monte ◠2. Scriptures Gen. 18. 22 23. 24. 13. 1 Sam. 1. 26. Neh. 9. 2 4 5. Mat. 6. 5. Luk. 18. 11 13. Mar. 11. 25. Christians in the Primitive Church on the Lords daies and also on sundry other Festivals did use to pray standing In many respects doth this gesture well become the divine exercise of prayer 1. It is a reverend manner of presenting ones selfe to God 2. It is an outward means of raising mens hearts and thoughts from earth to heaven For in this kind of gesture is the head raised furthest from the earth nearest to heaven It is not so in bowing sitting kneeling lying 3. It is a testification of our acknowledgement of Gods Soveraignty authority and dignity Therfore among men inferiours stand before them under whose command they are 1 King 3. 16. 10. 8. Dan. 7. 10. 4. It is a signe of stedfast faith in prayer It is oft put for a gesture of steddinesse and opposed to leaning wavering reeling 1 Cor. 16. 13. Eph. 6. 13 14. Hereby Moses might then imply 1. That he would present himselfe before the throne of God for them 2. That he would elevate his heart and lift up his desires to heaven 3. That he would do what he did with due reverence and respect to Gods excellency and soveraignty Stabat Moyses expectans fidem coelestium promissionum Amb Comment in Psal 118. Ser. 19. 4. That he would with the best stedfastnesse of faith that he could pray for them expecting the truth of divine promises Thus he sheweth that on his part he would not be wanting to do what belonged to him that they might be the more stirred up to do on their part what belonged to them and that all might with the stronger confidence expect a good issue Therefore this he professeth to do before hand thus as our English translates it I will stand Or to turne it word for word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal Benoni Me consistente Trem. Iun. I standing which implieth a continuance in doing what he undertooke to do together with an outward manifestation thereof For by saying I will stand he meaneth as much as if he had said I will pray and you shall see that I pray This gesture of standing being proper to prayer sheweth what they may do who are so thronged as they cannot kneele They may stand So as it taketh away their pretext who in strait pewes sit at prayer because forsooth they cannot kneele But I conceive that where a man can sit he may much better stand §. 24. Of the time and place of Moses his prayer THe time which he limiteth for performing the forementioned duty is not much delayed nor farre put off but rather the first opportunity is taken For this word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomorrow hath relation to Amaleks setting upon them and implieth the next day sooner then which an army could not have beene gathered together The place also is expressed On the top of the hill At the time that Amalek set upon them they were in a vallie or in a plaine and there Ioshua went out against them But Moses Why Moses went up to the top of an hill goeth to the top
of an hill neare to that vallie and that for sundry just and weighty reasons as 1. That he might the better discern the battell and know whether Israel or Amalek had the better and answerably order his prayer Quando flamus ad orationem vigilare incumbere ad preces toto corde debemus Cypr. Ser. 6. de Orat Dom. Vtiliter orationis tempore etiam corporalis loci secretum quaerimus Bern de Ascens Dom. Serm. 4. Clamat cor nostrum sublimita te cogitationum Amb. Cōment in Psal 118. Ser. 19. vers 1. 2. That Ioshua and his souldiers might behold Moses lifting up his hands and thereby be the more encouraged 3. That he might be the more quiet and free from disturbance and distraction which he could not have beene if he had remained in the plaine among the people or if he had been in the army For when we set our selves to prayer we must set our selves therto with the whole heart Therefore in time of prayer we may usefully seeke secrecy of place 4. That by the open sight of heaven his spirit might be the more cheared his thoughts more elevated and so his prayer the more sharpned and his faith the more strengthened For by the sublimity of our thoughts our heart is enlarged By all these we see that he chose a very fit place for his purpose §. 25. Of the rod which Moses used EXOD. XVII IX With the rod of God in mine hand MVch is spoken of the rod here mentioned But what kind of rod it was is not agreed upon by all * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit declinavit The word according to the notation of it signifieth a thing to leane on The strength of bread is set out by this word and stiled a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis baculum Lev. 26. 26. the staffe of bread That also whereupon wicked men do repose their trust and confidence is by this very word expressed and called b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculum impiorū Isa 14. 5. the staffe of the wicked c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum chirik significat tectum Cum patach baculum A bed whereupon a man lieth and resteth himselfe is signified by a word which commeth from the same root and hath the very same letters though not the same points wherein the LXX being somwhat mistaken do translate the Hebrew word that signifieth a bed by a Greeke word that signifieth a staffe which gave occasion to that seeming difference betwixt Moses and him that wrote the Epistle to the Hebrewes about Israels bowing himselfe d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad caput lecti upon the beds head as it is in Gen. 47. 31. and e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super extremo baculi sui Vpon the top of his staffe as it is in Heb. 11. 21. Both which may well stand together For being an old man and weake he was faine to have a staffe to rest on and leaning thereon he bowed towards the beds head By the fore-named notation and usuall acceptation of the word it appeareth that that which is here translated a rod was not a wand as some would have it or a riding stick such rods are not to be leaned upon * * * Isa 10. 15. The Prophet Isaiah where he maketh an expresse difference betwixt a rod and a staffe useth f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word to set out a rod and g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of this text to set out a staffe The rods which the chiefe of every Tribe used to have have this h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 17. 2. title which questionlesse were such as prime Officers at Court use to have called White-staves The first time of mentioning the rod here spoken of was when i i i Exo 3 1. 4. 2. God appeared to Moses as he was keeping sheepe Whence some and that not without probability do gather that this which is translated a rod was a shepheards crooke But were it a shepheards crooke or a staffe or a wand in regard of the use that we may make thereof all is as one This is it whereof God said to Moses k k k Exo 4. 17. Thou shalt take this rod in thine hand wherewith thou shalt do signes Wonders done with Moses his rod. De mirandis factis per virgam Moysis lege Hieron Comment in Ezek. 29. lib. 9. Many admirable things are noted of this rod. By it 1. It being turned into a serpent the rods of the inchanters which seemed also to be serpents were swallowed up Exo 7. 10 12. 2. The waters in the rivers of Egypt were turned into bloud Exo. 7. 20. 3. Dust was turned into lice Exo. 8. 17. 4. Thunder haile and lightning fell Exo. 9. 23. 5. An East-wind was raised which brought grashoppers Exo. 10. 13. 6. The Red Sea was devided Exo. 14. 16. 7. The rock gave out water Exo. 17. 6. 8. The victory here mentioned was obtained Exod. 17. 9. Why called the rod of God Virga Dei dicitur quae primum dicta est virga Aaron postea vero virga Moysis sic ut dicitur spiritus Heliae qui est spiritus Dei cujus particeps factus est Helias c. Aug. Quaest super Exo. l. 2 q. 65. This rod is here as in other places called the rod of God because 1. God appointed Moses to use it Exo. 4. 20. 2. God promised that wonders should be done by it Exo. 4. 17. 3. God wrought the miracles that were done by it so as it was Gods instrument Exo. 3. 20. 4. It was a visible memoriall of Gods mighty power Exo. 17. 5 6. It is also a a a Exo. 7. 9 12 19. 8. 16 17. sometimes called Aarons rod because God appointed Aaron to use it in working the first miracles that were wrought in Egypt And it was most usually stiled b b b 9. 23. 10. 13. 14. 16. 17. 5. Moses his rod c c c 4. 2. because it first belonged to him before any miracles were wrought by it and because he most used it This Rod Moses here promiseth to take with him in his hand that being in the mount he might hold it up as the Lords standard and that both in regard of himselfe and also in regard of the souldiers in the field For himselfe that by looking on it he might be put in mind of Gods former works manifested by that rod and so have his faith the more strengthened For them in the field that they might have a visible evidence of his sted fastnesse in calling upon God for them and so be the more encouraged §. 26. Of the resolution and observations of the latter part of the ninth verse EXOD. XVII IX To morrow I will stand on the top of the hill with the rod
1. Warrantable by Gods Word 2. Agreeable to the action in hand 3. Answerable to the inward affection §. 30. Of seeking helpe of God in time IIII. * * * See §. 26. SVccour must be sought of God in season a a a Zeph. 2. 2. Before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come upon you c. seeke the Lord. b b b Isa 55. 6. Seeke the Lord while he may be found call upon him while he is neare c c c Amos 4. 12. Prepare to meet thy God O Israel Meet him before he is gone meet him before he have caused his wrath to fall d d d Gen. 32. 9. So soone as Iacob heard that his brother was comming against him he makes his prayer to God He put it not off to the evening Yet e e e 24. when the evening was come and so he freed from distractions he returned to prayer againe and more earnestly wrestled with God f f f 2 Chro. 14 11. Before Asa began to fight with the Ethiopians he sought assistance of God So did g g g 20. 3. Iehosaphat and other pious princes So soone as h h h Exo. 32. 11. Moses heard God speake of wrath before he went downe to see the cause thereof he fell downe before the Lord to turne it away and i i i 31. when he had seene the cause thereof he went againe unto the Lord. Thus much evill may be prevented which otherwise De occurrendo periculis in tempore lege Chrys in initio orat 1. advers sud could not be redressed A fire when once it begins to flame out cannot so easily be quenched as it might before hand have beene kept from flaming and burning A breach which might with small cost and paines have beene prevented when it is made oft proves irrecoverable Great was the folly of the Israelites in the time of the Iudges who used not to cry to the Lord till they were sorely oppressed by their enemies And this was the cause that sometimes they received when they called upon God such an answer as this Goe and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Iudg 10. 14. O that we were wise to marke the opportunity and to take it Commonly like fooles we thinke of our cloakes when we are well wet and thinke of shutting the stable doore when the steed is stolne or of making our house safe and sure from theeves when we have lost our goods Many seeke not to God till necessity forceth them When the enemy hath got the day when the plague rageth and hath destroyed many when people die every where for want then it may be solemne prayer shal be made and a fast proclaimed Hereby as the folly of men is discovered so too just cause is given for their prayers to be suspected in regard of the soundnesse of them yea God is hereby provoked to leave men without succour because they sought it not in time §. 31. Of praying in any place V. * * * See § 26. Omnis locus ad meditandum cō gruus est Bern Medit devot c 6. ANy place may be fit for prayer This doctrine is to be limited according to the occasions of prayer For for publique prayer at least in times and places where liberty is granted to frequent publique assemblies a a a See The whole armour of God on Eph. 6. 18. Treat 3 §. 84. publique Churches set apart for Divine Service are fittest But where just occasions are offered of praying in other places in any place may that divine duty be performed b b b 1 Tim. 2. 8. I will saith the Apostle that men pray every where lifting up holy hands The charge of c c c Luk. 18. 1. praying alwaies and d d d 1 Thes ◠17. without ceasing implieth as much If occasions of prayer being offred we forbeare to pray because we are not in this or that place those precepts can hardly be kept But in particular we read of approved prayers made as e e e Act. 31. in Churches so f f f 10. 30. in houses g g g 9. 39 4. in chambers h h h Mat 6. 6. in closets i i i Act. 10. 9. on house-tops k k k Gen. 24 63. in fields l l l Luke 6. 12. on mountaines m m m Act 16. 13. by rivers-sides n n n Ion 1. 14. in ships o o o 2. 1. in a whales-belly p p p 1 King 19. 4 in the wildernesse and where not q q q Mat. 18. 20. Wheresoever prayer is rightly made there God after an especiall manner is present now r r r Exo 3. 5. Magis valet petentis affectus quam petitionis locus Aug de unit Eccles c. 16. Gods speciall presence makes any place holy and in that respect fit for prayer And such respect hath God to the true desire of his Saints as wheresoever by prayer they make it knowne there will God most graciously accept it Instance the fore-mentioned instances His promises for hearing prayer are without any limitation of place so as in any place we may expect the accomplishment of them What a dotage is it therefore so to dote on any one kind of place as never to pray but in such a place Or superstition blindeth such mens eyes or prophanenesse possesseth their hearts It is much to be feared that the prayers which they seeme to make in the places which they pretend most to affect are but cold prayers If the Spirit of supplication had'any heat in them it would be like that hot vapor that is compassed in a cloud or got into hollow places of the earth which rather then not find a vent will rent the cloud asunder with a thunder-clap or make the earth to quake They lose much holy acquaintance and familiarity with God that are so nice as not offer to meet with him except in such or such a place Wise Christians will rather sanctifie every place with this heavenly duty Their house their chamber their closet their bed their table and other like places shal be sanctified Vbicunque fueris intra temetipsum ora Si longè fueris ab oratorio noli quaerere locum quoniam tu ipse locus es Si fueris in lecto aut in alio loco ora et ibi est templū Bern. Medit. devot c. 6. therewith If they be in a journy their Innes and places of repast shall therewith be sanctified So their ship and cabin if they be on the sea So their tent or the field if they be in warre So every place according to the present occasion By a pious mind well devoted to Godwards and by a conscionable performance of this principall duty of
c Thou hast saved us from our enemies and hast put them to shame that hated us But thou hast cast off and put us to shame and goest not forth with our armies Thou makest us to turne our backs to the enemy c. There are many more like these thorowout the Scripture The heathen by their experimentall Levissimus saepe casus ex victo victorem ex victore victum exercitum reddit 10. vian de bello Neopolit observations were moved to acknowledge as much True it is that warres are ordered by God so as this uncertainty of warre is not without him And yet is it not thorow any neglect or impotency in him Our God is not like the Gods of the Heathen who by such as tooke them for gods are accounted oftentimes unable to helpe in battell yea antiquo memores de vulncre poenas Exigit alma Venus Ovid. Metamorph lib. 14. De Marte a Diomede vulnerato Homerus Iliad β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 3. 18. 2 Sam. 15. 25. when they came themselves to succour such as they favoured they are said to be wounded But our God is farre from any such impotency He is able at all times to make whom he will victorious Onely in his wisdome he seeth it meet somtimes to suffer enemies to have the better over his people Though we could see no reason why he should suffer enemies to prevaile yet ought we to lay our hands upon our mouth and not dare to impeach his power wisdome justice truth or any other of his infinite excellent properties but rather to say as good old Elie did It is the Lord let him do what seemeth him good And as David If I shall find favour in the eyes of the Lord he will bring me againe But if he thus say I have no delight in thee Here I am let him do to me as seemeth good to him Yet in Scripture many weighty reasons are implied to demonstrate to us the equity of Gods providence in this particular Some of these reasons are such as these that follow 1. To cause his Church and people more narrowly and Why God suffereth enemies to prevaile over his Church thorowly to search themselves For many evils many times are so closely conveighed and concealed as unlesse God by some visible judgement force men to search it out it may lie and fester and so cause the greater mischiefe This was the chiefe cause that moved God so to leave Ioshua and his army Ios 7. 10 c. as they fled before the men of Ai 2. To punish some scandalous sin whereby the profession of godlinesse is slandered This reason God himselfe renders 2 Sam 12. 10. of those crosses which by the sword befell David Thus did God punish the Israelites for their presumption Num. 14. 44. 3. To bring people to sound and solemne repentance Iudg. 20 26. This fruit was manifested in the eleven Tribes after they had beene twice foiled by the Benjamites 4. To shew that victory commeth not meerely from Iudg. 20. 17. c mans preparation For after that the foresaid eleven Tribes had lost at one time two and twenty thousand men and at another time eighteene thousand then God gave them the victory 5. To turne the boasting of enemies to their greater shame and dammage as that advantage which the Philistims got against Sampson did Read for this purpose Isa 10. 5 c. the just insultations over the proud King of Assyria 6. To give evidence of his wisdome and power in casting downe and raising up againe according to that which 1 Sam. 2. 6 7. is said of him The Lord killeth and maketh alive he bringeth downe to the grave and bringeth up he bringeth low and lifteth up On this ground when David was forced out of his native country and the city which he had in a strange country was spoiled and burnt by enemies and his owne 30. 6. souldiers spake of stoning him he encouraged himselfe in the Lord his God 7. To make men more fervently instantly and constantly to call upon God as Moses here did For observing that when his hands fell Amalek prevailed he used all the helpe he could to keepe his hands up and steddy as is noted in the next verse Good ground of hope and comfort is hereby ministred to Hope to such as are overcome such as somtimes have the worst in war and against whom enemies have prevailed that the streame may turn that they who are overthrowne may rise againe and the conquered prove conquerers For the Lord who is the orderer and disposer of the successe of war ever remaineth the same as wise to know when to suffer Amalek and when Israel to prevaile as able to give victory to the conquered as ready to heare the cries of those that are overthrowne and to receive such as thereby are brought to renew their repentance as carefull of his owne honour as observant of enemies insultations as ever he was Let us wisely observe the ends of Gods permission in this case whereof some are noted and answerably make use thereof These times give just occasion Mis-judge not such as are vanquished to make a wise application of this point Enemies as hatefull to God as Amalek was have in many places had the upper hand of such as have had as true notes of the true Church as Israel had What then shall we hereupon impeach God of injustice or make question of the truth of their religion or so loade them with sinne as if they were the greatest sinners of all Farre bee that from us 1. Concerning God we ought not to suffer a thought to arise in our minds derogatory to his justice but if any such do begin to rise presently to quash and suppresse them God in justice may make Idolaters his rod as he did the Heathen Isa 10. 5. to punish those that are of the true Religion But after the rod is thus used to what end is it but to be cast into the fire 2. Concerning the difference of religion betwixt Protestants and Papists we are not to judge of it by event and successe in warre There are other more sure evidences grounded on Gods Word which give such demonstrations of the truth of the one and falshood of the other as we may pawne life soule and eternall salvation upon the truth of that which we professe and renounce salvation if Popery be the means of attaining thereto 3. Concerning their sins whether they be more or greater then the sins of others that are of the same profession but not so trampled upon as they we are to leave to the determination of the highest Iudge The Lord hath given us a wise caveat in this case Luke 13. 1 2 3 4 5. Let us believe and hope the best and do as Moses here did be more earnest in prayer for them Iudg. 20. 26. Ios 7. 6 c. Num. 21. 2. To
the other side implieth that V. Vnion of spirits is very helpfull 6. The event following hereupon that Moses hands were steddy declares that VI. The weake are strengthened by aid from others 7. The continuance of all that was done untill the going downe of the sun as it amplifieth the point before mentioned of the strength which they that faint may receive by aid from others so it gives demonstration that VII If need require prayer must be long continued Herof read The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 98. Part. 6. § 137 c. §. 49. Of considering others weaknesse I. * * * See §. 48. DVe consideration is to be taken of one anothers weaknesse Many are the exhortations of Scripture tending hereunto such as these a a a Phil. 2. 4. Looke every man also on the things of others b b b Heb. 10. 24. Let us consider one another c. The pitifull aspect which the c c c Luke 10. 30. Samaritan cast upon the wounded man commended by the Lord and the Priests and Levites unmercifull passing by reproved in the parable do further give good evidence to the equity of the duty Notice and consideration of our brothers need is the ground of that compassion which may be wrought in our bowels whereby we are moved to afford the best succour that we can It is oft noted of Christ that f f f Mat. 14. 14. Luk. 7 13. he saw such and such and had compassion on them g g g Ezek. 16. 6. Yea God himselfe thus expresseth the occasion of that compassion which he shewed to his Church When I passed by thee and saw thee polluted c. God here taketh upon him the affection of man whereby he sheweth what may in man move compassion O that men would be watchfull one over another to observe wherein their brother fainteth or faileth and afford what helpe and succour they can as Abishai did to David 2 Sam. 21. 15 16 17. Herein we should prove as Gods one to another Thus might Governours do much good to their Subjects and Subjects againe to their Governours So Ministers to their People and People to their Ministers So Husbands and Wives Neighbours and Neighbours Friends and Friends yea all of all sorts We are all one flesh mutuall members of one and the same body Let us therefore be of like affection one to another and as ready to helpe and succour each other as one member is to succour another Howsoever Cain most un-brotherly yea very butcherly said Am I my brothers keeper yet he ought to have beene his brothers keeper as all of us are and therefore as keepers of Gen. 4. 9. one another we ought to consider one another §. 50. Of supporting others weakenesse II. * * * See §. 48. ALL good meanes must be used to support our brothers weakenesse To this tend such admonitions as these a a a Isa 35. 3. 1 Thes 5. 14. Strengthen ye the weake hands and comfort the feeble knees Comfort the feeble minded support the weake b b b Act. 20. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hereunto the Apostle puts a must which imports a necessity ye ought or ye must support the weake The Greeke word translated support is oft used for c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in Fab. under-propping a thing ready to fall and d d d Luk. 1. 54. Vide Bezoe annot majores in hunc loc in Act. 20. 35. for taking one that is weake by the hand to raise him up A fit Metaphor for the point in hand That which is noted of Christs taking by the hand such as were e e e Mar. 1. 31. weake f f f Mat. 14. 31. ready to sinke yea and g g g Mar. 5. 41. dead when he meant to raise them giveth evidence of the equity of the fore-mentioned duty God himselfe doth hereby testifie that goodnesse which is in him and that care which he taketh of men in their weaknesse for saith he h h h Ezek. 34 16. I will bind up that which was broken and wil strengthen ohat which was sick Hereupon his people are incouraged in their weaknesse to seeke succour of him i i i Hos 6. 1 2. Come say they Let us returne unto the Lord for he will heale us He will bind us up he will revive us He will raise us up In this respect the Spirit of God hath this title k k k Ioh. 14. 26. Comforter by a kind of property given him For our better stability l l l Psal 91. 11. God hath given his Angels charge over us to keepe us c. If thus the Father Sonne Holy Ghost and holy Angels be so tender over us as in our weaknesse to support us should not we use all the good meanes we can to succour and support one another in our weakenesses Many motives there be to presse this point As Motives to succour one another 1. That propinquity which is betwixt children of men who are all one flesh Hide not therefore thy selfe from thine owne flesh Isa 58. 7. 2. That Condition wherein all are and whereby they are Considerare debemus quod aegritudinem sive animae sive corporis quam in homine alio videmus etiam nos habere possumus Hoc ergo exhibe amus c. Aug. deverb Apost Serm. 21. subject to such necessities as may need others succour The Apostle therefore where he presseth this duty of restoring others inferreth this motive Considering thy selfe least thou also be tempted Gal. 6. 1. 3. That humanity which becomes our nature whereby we give evidence that there are such bowels in us as are moved at others necessities Christ therefore tooke unto himselfe our nature that he might give evidence thereby that he was mercifull Heb. 2. 17. It is inhumanity not to be touched with others needs 4. That mercy which is required to be shewed to asses and oxen which lying under their burdens are to be helped up And are not men more worthy then asses or oxen Exo. 23. 5. Deu. 22. 4. 5. That Sympathy which is in other creatures Even unreasonable creatures are ready to run at the cry of such as are of their owne kind Should reasonable men have lesse sympathy then unreasonable beasts Lam. 4. 3. 6. That efficacy of regeneration which of Wolves Leopards Lyons Beares Aspes and Cockatrices maketh Calves Lambs Kids and Children Isa 11. 6 c. 7. That pity and compassion that readinesse and forwardnesse that is in God to succour and support us in all our weaknesses whereof before Be ye therefore followers of God Be ye mercifull as your father is mercifull Eph. 5. 1. Luke 6. 36. By our willingnesse and readinesse to succour such as need our succour we gaine assurance and give evidence that our corrupt nature is altered Do they well consider
Azariah to Asa and g g g 2 King 19. 25 Isaiah to Hezekiah Governours over others being by such meanes well instructed in the mind and power of God and therby brought to feare God and to trust in him have opportunity according to their calling to instruct and encourage others so as the benefit which they reape thereby may prove a singular benefit to many others The application of this point as it concernes Governours themselves to use all diligence in acquainting themselves with Gods former works especially such as concerne his Church the preservation of it and the destruction of the enemies of it so it concernes their Chaplens and such Ministers as in any particular relation belong unto them to rehearse in their eares and declare unto them the marvellous works that God hath done for such as feare him and rest upon him §. 69. Of Gods avenging VIII * * * See §. 61. See also The Plaister for the Plague on on Num. 16. 45 § 21. IT is God that avengeth The Lord challengeth this as his owne prerogative a a a Deut. 32. 35. To me saith he belongeth vengeance b b b Rom. 12 19. Vengeance is mine Iustly therefore doth the Psalmist give this title to him c c c Psal 94. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of vengeances and by an d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegant figure thus doubles it O Lord God of vengeances O God of vengeances So the Prophet Nahum and that with somwhat more emphasis e e e Nah. 1. 2. God is jealous and the Lord revengeth the Lord revengeth and is furious the Lord will take vengeance of his adversaries Gods absolute soveraignty almighty power infinite justice incomprehensible wisdome perfect hatred of sin indulgent care over his Church and other like divine properties give proofe hereof For 1. It is a part of supreme or absolute soveraignty to take Gods properties manifested in destroying enemies vengeance of such as obstinately rebell against his will and seek to do what mischiefe they can to his servants and Saints 2. By so doing he gives evidence of his almighty power whereby he is able to subdue his Churches enemies and shewes how f f f Act. 9. 5. hard it is to kicke against the pricks 3. Iust revenge is as true an effect of justice as due reward e e e Rom. 2. 5 c. The Apostle therefore exemplifieth the righteous judgement of God in both 4. His incomparable wisdome is manifested by ordering the evill plots and practices of wicked men so as they tend to the ruine of the contrivers of them g g g Psal 9. 15. They are sunk down in the pit that they made in the net that they hid is their foot taken 5. Execution of due vengeance of sinne is an apparent demonstration of his hatred of sinne 6. By that vengeance which the Lord executeth on enemies of the Church the Churches tranquillity and security is maintained and Gods providence over her thereby manifested On these premises it may well be concluded that h h h Psal 9. 16. Iudgment on enemies ministers comfort to Saints The Lord is knowne by judgement which he executeth 1. Great consolation hence ariseth to the Church of God God is their Lord. What if their enemies be many mighty malicious sedulous yet are they under the power of him who is the Protectour of the Church Their power their wit their breath is in his hands to take away all as he will On this ground i i i Heb. 13. 6. Wee may boldly say The Lord is my helper and I will not feare what man can doe unto mee 2. When we see judgement executed on the Churches God to be praised for enemies destruction enemies we are to take notice of the principall agent therein and to say This is the finger of the Lord and answerably to give him the glory thereof as k k k Exo 15. 6. Moses l l l 2 Sam. 22. 1 c. David and others 3. The terrour of the Churches enemies must needs be Gods executing vengeance terrour to wicked much aggravated by this that God takes upon himselfe to execute vengeance For this Lord is an almighty ever-living just and jealous God His stroaks are heavy There is no avoiding them no enduring them His vengeance is endlesse and easelesse mercilesse and remedilesle It is a fearefull thing to fall into the hands of the living God Hebr. Deus justè vindicans tradit impios in concupiscentias aliorum nocere volentium sua semper incommutabili aequitate servato Aug. ad Simplic l 2. Quaest 1. 10. 31. Quest How doth God revenge Answ Sometimes by causing judgements to descend immediately from himselfe as on Sodom Gen. 19. 24. and somtimes by giving men over to the desire of such as have a mind to worke misehiefe but so as he alwayes keeps safe his owne immutable justice and equity §. 70. Of Gods vengeance extended to mans utter ruine IX * * * See § 61. GOD may be provoked to the utter ruine of a people Instance a a a Gen. 6. 7. the old world b b b 19. 24 25. Sodom and Gomorrah the c c c Num. 21. 32. Amorites d d d Ios 11. 14. Canaanites and other nations utterly rooted out by Israel As much is proved by these and such like phrases frequent in the Prophets e e e Nah. 1. 14. No more of their name shal be sowen f f f Ier. 48. 42. They shal be destroyed from being a people g g g Isa 13. 19. They shal be as the destruction of God in Sodom and Gomorrah Quest When was Amalek of whom this utter desolation was here threatned utterly destroyed Answ This was not done at once but at severall times by degrees If Saul had faithfully executed h h h 1 Sam. 15. 3. the charge of God by him had this denunciation beene executed But yet then it was i i i 14. 48. 15. 7 8. in part performed k k k 30. 17. afterwards more fully by David For after Davids time we read little of any of them Extremity of judgement is somtimes executed 1. To give instance of Gods almighty power For l l l Psal 47. 2 3. by utter ruinating of kingdomes and nations he sheweth that no power can stand against his almighty power 2. To give proofe of the severity of his wrath which being kindled and not quickly quenched burneth up whole nations 3. To give demonstration of his patience in sparing such as stand for he that rooteth out some nations can as easily root out others one after another as he did the seven nations before Israel Deut. 7. 1. 4. To give evidence of the intolerablenesse of mens impiety and iniquity For such severity of vengeance shewes that mens sinnes are growne to Afulnesse
so as the land vomiteth them out Gen. 15. 16. Lev. 18. 25. What need is there now that men take heed of adding sin to sin and of aggravating sin by obstinacy impudency and other See A Plaister for the Plague on Num. 16. 45. §. 22. such like circumstances Assuredly as sin is multiplied aggravated so shall judgement also especially when multitudes run on headlong to sin And if lighter judgements prevaile not God will not cease till he have utterly ruinated them This of old was threatned this in former ages hath Lev. 26. 18 32. been executed Now God stil remaineth to be the same God as just as jealous as powerfull as ever he was With the froward he will shew himselfe froward To them that are unsatiable Psal 18. 26. in sin God will be implacable in wrath §. 71. Of Gods revenge in every place X. * * * See §. 61. THere is no place of safety from Gods revenge a a a Ier. 16. 16. Behold saith he I will send for many fishers and they shall fish them and after I will send for many hunters and they shall hunt them from every mountaine and from every hill After that the King of Babel had destroyed the greater part of the Iewes in their owne country and caried many of them captive into Babylon a remnant of them continuing obstinately in their wicked courses thought notwithstanding Ier. 44. 12. that in Egypt they might be safe but even there also the hand of the Lord was stretched out against them and destroyed them Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God a farre off Can any hide himselfe in secret places that I shall not see him Do not I fill heaven and earth Psal 139. 7 c. Whither then shall any go from his Spirit or whither shall he flee from his presence c. The onely safe course when Gods wrath is provoked and the fire of his indignation flameth forth is not to fly from him but to fall downe before him as David did when he saw the Angell that smote the people with pestilence God useth to spare such as at the apprehension of his displeasure 2 Sam. 24. 17. humble themselves in his presence when from every place under heaven he destroyeth such as impenitently persist in sinne §. 72. Of the interpretation of the fifteenth Verse EXOD. XVII XV. And Moses built an altar and called the name of it IEHOVAH-NISSI * * * See §. 1. IN this verse the Memoriall which Moses made of the fore-mentioned victory is recorded In memory thereof he is said to build an altar The proper use of altars was to offer sacrifices on them The a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altare notation of the originall word importeth as much The frequent b b b Lev. 9. 7. charge to offer upon the altar and the answerable c c c Gen. 8. 20. practice of Saints in offering sacrifices on altars do further prove as much Yet also were they made for monuments as is evident by d d d Ios 22. 26 27. the apology which the Reubenites Gadites and halfe tribe of Manasseh made for the Altar which they built whereby they deny that it was for sacrifice and affirme that it was onely for witnesse Both these ends and uses were here questionlesse intented by Moses This word e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit extruxit he built sheweth that it was now newly made and that upon occasion of the victory The particular name given to it importeth a memoriall The kind of name implieth a gratulation f f f Ios 8. 31. which of old was testified by erecting altars and offering sacrifices thereon This was thus done at this time because the Tabernacle was not yet erected nor the Priest-hood setled on Aaron and his posterity The particular name here specified word for word is this g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah my banner h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erexit vexillum Isa 10. 18. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat erigere The root or primary word from whence the word translated banner commeth signifieth to lift up a banner or ensigne or to hold up a standard Now banners use to be erected in armies that by the sight of them souldiers might know whether to come or to go or where to stand In allusion whereunto the preaching of the Gospell to the Gentiles whereby they were called into the Church and there directed what to do is resembled to the i i i Isa 11. 10. 13. 2. 18. 3. lifting up of a banner or ensigne k k k Ier. 4. 21. 51. 12. Banners use also to be set up on the walls or towers of cities that are taken by conquest to shew that they are in the conquerors power Here this title banner hath relation to Moses his holding up his rod on the top of the hill and that as a banner or standerd as was before noted in the end of § 25. And by this title sheweth that it was the Lord who caused the banner to be held up in the field and to remaine steddy after the enemy was discomfited that is who afforded succour in the battel and gave such successe as like victorers they continued to hold up their banners The LXX Greeke Translators of the Bible in that respect well expresse the meaning of the word thus The Lord my refuge and S t. Hierom thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Dominus exultatiomea vel exaltatiomea The Lord my rejoycing or my lifting up In this title Moses useth the first person and singular number thus n n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my banner partly in relation to this fore-named particular act of holding up the rod testifying hereby that it was not any vertue in the rod held up or in his act of holding it up whereby the victory was obtained but meerely the succour and successe which the Lord gave and partly in opposition to such as are out of the Church and enemies thereto so as the Israel of God the Church of God are comprised under this particle MY and thus the Church is under this first person brought in saying The Lord MY banner not the banner of aliens and enemies Of the title IEHOVAH THis title Iehovah was accounted by the Iewes themselves Nomen omnipotentis Dei quatuor literis Hebraicis scribitur apud Iudaeos vocatur ineffabile Hieron Comment in Ezek. 16. to be ineffable not meet to be uttered because it setteth out the incomprehensible and unutterable essence of God They therfore though in holy Scripture they find written printed the letters vowels of this name Iehovah yet pronounce it not But where they find a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai
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
mercies is kept fresh thereby men are the more and oftner provoked to praise God for them Yea thus Gods mercies manifested in one age are propagated to many ages whereby many ages have matter of praising God ministred unto them yea and of believing in God and of hoping for like mercies from him For God is the Lord that changeth not These Mal. 3. 6. memorials therefore giving evidence of what God hath beene able and willing to do they give cause to hope for like mercies on like occasions So as such memorials are honourable to God and profitable to present and future ages Take notice herof O ye Saints to whom the Lord vouchsafeth such mercies as are worthy to be had in everlasting remembrance let them not slip out of your minds Where publique memorials of them are wanting let private Christians make the best private memorials of them that they can §. 77. Of ascribing the glory of deliverances to God IIII. * * * See §. 71. THe glory of deliverances is to be ascribed to God a a a Gen. 33 20. The altar which Iacob built and the name which he gave to it implied as much as the altar which Moses here built and the name which he gave to it For God having delivered him as from many other dangers so in particular from that revenge which his brother Esan intended against him b b b Gen 33. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he nameth the altar which he built El-Elohe Israel the God the God of Israel Yea c c c Gen 35. 1. God himselfe commanded Iacob for this very end to build an altar to him which he did and d d d 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called the name of the place El Bethel the God of the house of God The name which Abraham gave to the mount where Isaac being bound upon the altar to be sacrificed was delivered tended to the same end even to testifie that God was the deliverer The name was this e e e Gen. 22. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah jireh The Lord will see So did f f f Gen. 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this name Beer lahai-roi The well of him that liveth and seeth me which Hagar gave to that well of water which the Angell shewed her when she and her sonne was ready to perish for want of water and that which g g g Gen. 32. 30. Iacob gave to the place where he prevailed with the Angell which was Peniel The face of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of that name he rendreth this reason I have seene God face to face and my life is preserved Many other such titles are noted in Scripture wherein the name of God is expressed to shew that they ascribed their deliverances to God But more expresly is this proved by those hymnes which after deliverances were penned wherein God is acknowledged to have given deliverance as those which h h h Exo. 15. 1. Moses i i i Iudg 5. 1. Deborah k k k 2 Sam. 22. 1. David l l l Isa 38. 9. Hezekiah and others set forth To shew that these patterns are a president for others We have expresse precepts to enforce the same Where David reckoned up many deliverances which God gave to his people he inferreth these exhortations m m m 1 Chro. 16. 23 28. Sing unto the Lord all the earth shew forth from day to day his salvation Give unto the Lord ye kindreds of the people give unto the Lord glory and strength And againe n n n Psal 68. 34. Exitus bellorum ex Dei pendere judicio docet Aug. de Civ Dei lib. 5. cap. 22. Ascribe ye strength unto the Lord that is acknowledge that that strength which you have to withstand and overcome your enemies is given you of God and give him the glory of it Whatsoever the meanes be that are used by men it is God that giveth deliverances Psal 18. 50. He weakneth the power of enemies he infatuateth their counsels he disappointeth their plots He gives wisdome strength courage and successe to his people It is therefore most just and equall and that which is but due that the glory of that which God giveth be given to him Kingdomes and Nations Kings and Generals Cities and See The Saints Sacrifice on Psal 116. § 78 See also in The Whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 59 c. other Societies Souldiers and all sorts of people yea private and particular persons all and every of you take you notice of the deliverances you have from enemies and from other dangers and damages take notice withall of the author and giver of them answerably let your hearts be so affected therewith that you may be provoked to give the glory to whom it is due You have the profit and benefit of deliverances shall not he that giveth them have the praise and glory of them As Iehovah was in the title of the memoriall here made by Moses so let the Lord be in your mind and in your tongue so oft as you have occasion to think or speak of the deliverances which God giveth you that as he here saith The Lord my banner so you may say The Lord my rocke and Psal 18. 2. my fortresse and my deliverer c. §. 78. Of the mind and method of the sixteenth Verse EXOD. XVII XVI For he said Because the Lord hath sworne that the Lord will have warre with Amalek from generation to generation THis verse may be taken as a reason of that which went before as the causall particle FOR prefixed before it by our English and sundry other Translators sheweth The reason is taken from Gods implacable wrath against Amalek Because God was inalterably resolved utterly to destroy Amalek therefore was there a memoriall of this first beginning to subdue them that by this memoriall succeeding ages might be encouraged to war against Amalek as occasion should be offered in assurance of victory The Hebrew hath an ordinary copulative particle a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND and he said But that copulative is oft used for a causall conjunction Besides there is a proper causall conjunction in the beginning of the next clause b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BECAVSE This must needs have reference to that which goeth before as if he had said A memoriall of this victory is made because the Lord is resolved to destroy Amalek The phrase whereby Gods resolution is expressed word for word is this The hand upon the throne of the Lord. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manus super solium Domini Or Manum super solium Dominus The Lords hand upon the throne This is a forme or a rite of swearing As among us for ordinary persons to lay their hand upon a booke for noble men to lay their hand upon their breast
voluntatem ejus est quanto magis Deum qui nihil temerè iurare po left Aug. Enar. in Psal 94. even a mortall Kings is as the roaring of a Lyon Pro. 19. 12. as messengers of death Prov. 16. 14. Who so provoketh him to anger sinneth against his owne soule Pro. 20. 2. What is it then to provoke the wrath of the King of Kings Yea so to provoke it as to force him to sweare in wrath that he wil be avenged on them It is a great matter for the Lord to threaten vengeance how much more to sweare it We have cause to feare when a man sweareth least by reason of his oath he do what he would not How much more ought we to feare when God sweareth who sweareth nothing rashly 3. It wil be our wisdome to take notice of such particular sinnes as God doth bind himselfe to revenge that we may the more carefully avoid them They are such as follow 1. Infidelity especially when God hath plainely revealed his purpose and made many promises and by his oath confirmed the same Deut. 1. 34. 2. Distrustfulnesse and doubting of good successe in that which God giveth in expresse charge Deut. 4. 21. 3. Idolatry whereby the true God is forsaken by those to whom he hath made knowne himselfe and false gods set in his roome Ier. 44. 26. 4. Profanation of holy things which manifesteth a disrespect of God himselfe Ezek. 5. 11. 5. Toleration of such as are impious against God whereby men are honoured above God 1 Sam. 3. 14. 2. 29. 6. Contempt of Gods word For what is that but a contempt of God himselfe Ier. 22. 23 24. 7. Perjury which is a kind of daring God to take vengeance Ezek. 17. 16. 8. Light esteeme of Gods favours and continuall murmuring at his providence Psal 95. 11. 9. Indolency and want of compassion at the miseries of Gods people Am. 6. 8. 10. Insultations over the Church of Christ in her calamities and when enemies prevaile against her Zeph. 2. 9. 11. Oppression of the poore Am. 4. 1 2. 8. 7. 12. Vnsatiable cruelty against such as fall into their clutches Isa 14. 24. §. 81. Of Gods undertaking his Churches quarrels III. * * * See §. 76. GOD undertakes his Churches quarrels What else doth that import which a a a Ios 5 13 14. Iehovah appearing to Ioshua in the shape of a man with a sword drawne in his hand said As a captaine of the host of the Lord am I now come In this respect is the Lord stilled b b b Exo. 15. 3. a man of warre and the warres of Gods Church are stiled c c c 1 Sam. 18. 17. warres of God As one evidence herof God hath oft visibly shewed himselfe by extraordinary meanes to fight for his as d d d Exo. 14 24 c. in the Red Sea against Pharaoh e e e Ios 6. 20. by causing the walls of Iericho to fall downe without warlike instrument f f f 10. 11. by casting downe great stones from heaven upon enemies g g g Iudg 3. 31. by enabling a man to kill 600 with an oxe goade h h h 7. 8. 12. by giving victory to 300 against an army that for multitude were as the sand of the sea i i i 15. 8. by the extraordinary strength which he gave to Sampson k k k 1 Sam. 7. 10. by scattering enemies with a great thunder l l l 14. 13 c. by putting an army to flight at the sight of two men m m m 2 Sam. 5. 24. 1 Sam. 14 15. 2 King 7. 6. by affrighting enemies when none appeare against them n n n Iudg. 7. 22. 2 Chro. 20. 22. by stirring up enemies that have conspired together against the Church to destroy one another o o o 2 King 19. 35 by sending his Angell to destroy in one night 185000. To these visible evidences may be added such phrases in Scripture as ascribe the waging of warre discomfiting of enemies and victories to the Lord such as these p p p Exo. 14 25 The Lord fighteth q q q Ios 10. 10. The Lord discomfited them and slew them r r r Iudg 7 22. The Lord set every mans sword upon his neighbour ſ ſ ſ 1 Sam. 14 15. The earth was stricken with feare by God t t t 2 Sam 5. 24. the Lord goeth out to smite the host This the Lord doth both to encourage his people and also to daunt his enemies Feare not therefore O Church and People of God u u u 2 Chro. 20. 20 Believe in the Lord your God so shall ye be established x x x Rom. 8. 31. If God be for us who can be against us Well may we on this ground say y y y 2 King 6. 16. They that be with us are moe then they that be with them And know O ye enemies that you have more then flesh and bloud to fight against you even the Lord of hosts in whose power your breath is z z z Act. 9. 5. It is hard to kicke against the pricks §. 82. Of mans implacablenesse making God implacable IIII. * * * See §. 76. THey are malicious and implacable enemies against whom Gods wrath is implacable How malicious and implacable enemies the Amalekites were against whom the Lord sweareth hath beene shewed a a a §. 2. before Little if at all better minded were the b b b Ier. 46. 18 19. Egyptians c c c Zeph. 2. 9. Moabites Ammonites d d d Isa 14. 24 25. Assyrians Babylonians and other enemies against whom God with like resolution did sweare vengeance These phrases e e e 1. Sam. 2. 30. They that despise me shal be despised f f f Lev. 26. 23. If ye walke contrary to me I will walke contrary to you saith the Lord g g g Isal 18. 26. With the froward thou wilt shew thy selfe froward These and such like phrases shew that it is mens implacablenesse which maketh God implacable When men are dealt withall according to their owne dealings God is justified and men are brought to sight of their folly whereby if repentance be not wrought in them their blacke mouthes wil be stopped and kept from barking against Gods severity 1. They that desire to understand Gods mind against them let them take notice of their owne mind against God and his Church 2. They that desire that God should cease smiting before they are consumed let them cease to provoke Gods wrath Fire will burne so long as fuell is put to it §. 83. Of warres desolations V. * * * See §. 76. WArre is a meanes of utter ruine When God would have the Canaanites and other nations whose land he had given to Israel to be rooted out he stirres up a a a Ios 12.
Church in his owne dominions conferred upon him and liberty given him to reforme abuses crept into the Church Thereupon he made Articles and sent out injunctions for removing images reading Divine Service and the Holy Scriptures in English preaching Gods Word catechising children and performing other duties of piety so as the Gospell began to shine forth somwhat brightly in England till about six yeares after thorow the six articles established An. Dom. 1540 by Act of Parliament a cloud was gathered before that bright light That Act for establishing the six articles was among the common sort stiled the Scourge with six strings For many were therewith scourged to death The heads of those six Articles were these 1. Transubstantiation established 2. Communion in both kinds excluded 3. Priests mariage prohibited 4. Vowes of chastity warranted 5. Private Masses allowed 6. Auricular Consession justified 3. Edward the 6. comming to the Crowne dispelled the cloud of those six Articles yea and from the mist of other popish remainders so as in his time the Gospell shined out in her full brightnesse But yet about six yeares after by his death a thicker and darker cloud then was in the daies of Henry 8. gathered together in Queene Maries daies and over-shadowed the whole Land Then instead of the heavenly light of the Gospell an hellish light of burning fire brake out to the destruction of many 4. Queene Elizabeth by re-establishing the Gospell as it An. Dom. 1558 were by the brightnesse of the sun put out the fore-mentioned fire and so setled the Gospell of peace in this land as now 73 yeares we have enjoyed with it much externall peace These have beene very speciall deliverances which have apparantly beene wrought by the divine Providence They ought oft to be thought on that our hearts may be the more inflamed to give the glory of them to God To these might be added many other evidences of Gods Providence in preserving the foresaid Queene Elizabeth from many plots and treasons against her Person and life as also in preserving our late King Iames of blessed memory and our now royall Soveraigne But the heads of these have beene distinctly set downe before § 93. 94. §. 14. Of ascribing the glory of judgements to God IX * * * See § 5. THe glory of judgements on the Churches enemies is to be ascribed to God For by the fore-mentioned Providence are they executed He is the God of vengeance Hereof we have spoken a a a Churches Conquest on Exo. 17. 14 §. 66 69. before Onely here I suppose it to be most meet to make a particular and true narration of that judgement which b b b The Downefall was Oct. 26. 1623. This preached 5. Nov. next following ten daies ago befell the Papists in this parish whereof there are many uncertaine reports spread abroad §. 15. Of a downe-fall of Papists An Dom 1623 I Do the more confidently publish this history because I was an eye-witnesse of many of the things therein related and heard from the mouth of such as were present at the sermon the other things For upon the first hearing of the destruction of so many persons as by that Downe-fall lost their lives our Constables forthwith caused the gates of our Precinct it being enclosed about with walls and gates to be shut and raised a strong guard from among the Inhabitants to keepe the house where this accident fell out and to prevent tumult about it Thus thorow the favour of the Constables and Watch who were all my neighbours I had the more free and quiet accesse to view the dead bodies and to ensorme myselfe in all the materiall circumstances of that accident and that I did somuch the rather because the Bishop of London that then was sēt to me to inform my self thorowly of the whole businesse and send him a narration thereof under my hand whereupon I did not onely view matters my selfe but caused Carpenters to search the timber to take the scantlings thereof and to measure the roomes I was also present with the Coroner and his Inquest at their examining of all circumstances about the businesse And where my Lords Grace of Canterbury sent to me to come to him and to bring with me the best evidence I could I got the Foreman and others of the Iury and four persons that were present at the sermon and fell downe with the multitude but by Gods providence escaped death and one that stood without the doore in hearing but fell not all these I got to go with me to Lambith where I heard the witnesse which they gave to my Lords Grace about the matter One that fell with the rest and escaped death was M r. Gee a Preacher of Lankashire two other were a sonne and servant of a Citizen in Pater-noster Row The other also were men of good understanding able to conceive what they saw and heard and to relate what they conceived ON the Lords Day being the 26. of Oct. as we in England according to the ancient account of moneths and dayes in Christendome doe reckon the time but the 5. of Nov. as the late Gregorian account reckons it The occasion of the great concourse On that day a common report went up and downe farre and neare that one Drurie a Romish Priest would preach in the afternoone in a faire house in Black-Friers London whither they that would might freely come to heare him Vpon this Rumour fame also setting an high commendation on the excellency of the mans parts and eminency of his gifts very many Protestants as well as Papists Schollers as well as others assembled thither about three of the clocke in the after-noone A Description of the place The roome where they were assembled was a long garret the uppermost story of an high edifice built with stone and bricke The maine mansion house was inhabited by the French Ambassadour To the foresaid garret there were two passages One out of the Ambassadours with-drawing chamber which was private The other more common without the great gate of the said mansion house Vnder the garret was a great square chamber which one Redyate another Popish Priest had hired for himselfe Whereunto Papists much resorted to make confession and heare masse Vnder that the fore-said with-drawing chamber of the French Ambassadour And this with-drawing chamber was supported with arches of stone being immediately over the entrance into the great house At the South end of the garret and on the West side thereof there were bed-chambers and closets which other Priests had hired The bed-chamber at the South end was severed from the other part of the garret only by a partition of Wanscote which was taken down for the Sermon-time The length of the garret from North to South was almost 40 foot The bredth but 16 foot For it was within the roofe and so gathered in narrower then the roome below it which was about 20 foot square The two
knowne properly to belong to such as have well deserved in Warre Our Ancestours got their greatest renowne by warlike affaires Can any now deny the Artillery profession to have Maiores nostri summam rebus bellicis retulere gloriam Ambr. Offic. l. 1. c. 35. Things requisite to make men fit for Warre been accounted an honourable function Many honourable parts and endowments are requisite to make a man expert in the Artillery profession as Soundnesse of judgement Sharpenesse of wit Quicknesse of conceit Stoutnesse and courage of mind Vndauntednesse in danger Discretion mixed with passion Prudence Patience Ability and Agility of body and of the severall parts thereof with the like all which do demonstrate that the function whereunto they are required is an honourable function Matter both of Enducement and also of Encouragement doth this first observation afford §. 7. Of double honour due to such as exercise Armes ENducement to men of place power and parts to Governours to Nobles to Rich men to all that can any way add any honor to this profession to do what they can to the advancement of that which is in it selfe so honourable as hath been shewed and worthy of all the honour that can be done unto it The Apostle maketh mention of a double honour 1 Tim. 5. 17. That double honour is Countenance and Maintenance both which are most due to this profession and most meet it is that both be given thereto By this double honour have Honos alit artes Cic. Tusc quaest lib. 1. all professions in all ages beene brought to that perfection whereunto in any kind they have attained The respect and reward which of old hath beene afforded to valorous and couragious well exercised and well experienced Captaines and Souldiers in the foure fore-named Monarchies made them so abound with Men of Warre as the whole world was made to tremble at the heare-say of them When once a question was moved why after Virgils time there were no more such excellent Poets as he was such an answer as this was made Sint Mecanates non deerunt Flacce Marones Virgiliumque tibi vel tua rura dabunt Martial l. 8. Epigr. 56. Good Poets thrive where liberall Patrons live Their countries will another Virgil give An answer very pertinent to the point in hand and fitly it may be applied to Captaines and Souldiers who undoubtedly will abound in number and grow very expert in all warlike exercises where they are plentifully sustained and highly honoured Were Artillery Gardens and Military Fields for Martiall discipline and warlike trainings fostered and honoured thorow-out this land as it is meet they should be Greece could have no cause to boast before England of her Achilles Diomedes Themistocles Pericles Pyrrhus c. nor Rome of her Scipioes Horatij Fabij Pompeis or Caesars Meanes among us are more wanting then Men or Minds Oh that this Enducement might prevaile with Men of Meanes to afford the honour of Regard and honour of Reward to this Artillery profession which is so worthy of double honour §. 8. Of Encouragement to Artillery Gentlemen THe Encouragement concerneth you the Commanders and other Members of this commendable and honourable Company Howsoever your Profession and practice be rejected or neglected by such as ought most to respect it yet it being honourable in it selfe be encouraged to go on therein The practice of a good thing is then most commendable when for the goodnesse of it it is practised The puissant Princesse Deborab that rose up a Mother in Israel and a Iudge therein with admiration said of such as offered themselves willingly My heart is on them Had your Mother Iudg. 5. 9. London or your Grand-mother England a tongue to expresse her mind she would with like approbation say to you that shew your selves not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 willing but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forward to all Martial exercises My heart is on you yea the heart of him that loveth them that do good things cheerefully and willingly and can and will honour them that honour him his heart is on you He accepteth the good things which are done of the doers owne accord without compulsion by others or remuneration from others he accepteth them as done for his owne sake For * * * Compare Rom. 13. 5. with 1 Pet. 2. 13. 2 Chron 17. 16 that which is done for conscience sake is done for the Lords sake In this respect it is said of Amasiah the sonne of Zichri a great Captaine and Commander of two hundred thousand mighty men of valour under King Iehosaphat that he willingly offered himselfe unto the Lord that is he undertaking his function willingly he did it as to the Lord. Thus of you that are of the same mind Quoniam sibi mercedem ab homine non quaesrvit à Deo accepit sicut legimus c. Ambr de Abr Pat. l. 1. c. 3 it may be said ye offer your selves willingly to the Lord. And will not the Lord graciously accept such Abraham who in this kind nor expected nor accepted reward of man heard God thus speaking to him Feare not Abraham I am thy shield and thine exceeding great reward §. 9. Of drawing more to the Artillery Garden GIve me leave to extend this Encouragement to such as are not yet of your Fraternity nor have yet given their names to be of your Society I meane such as are in the floure of their age of sufficient stature and strength well able to afford time and meanes for Artillery exercises to offer themselves readily and chearefully to this honourable service The time which may be and usually is spared from your particular callings cannot be better spent exceptis semper excipiendis except duties of piety and charity whereby all other things are seasoned and sanctified I say vacant houres cannot better be spent then in the Artillery Garden and in the practice of Martiall discipline there exercised as shall * * * §. 16. afterwards be more fully cleared But thus much of the first point your honourable Function §. 10. Of valour requisite for Souldiers THe next concerning your Valorous Disposition is this Military Men must be of mighty minds They must be Men indeed and able to play the Men. The signe of difference Tria arbitror esse necessaria praelianti ut scil strenuus industriusque miles circum spectus sit ad se servandum expeditus ad discurrendum promptus ad feriendum Bern ad Mil. Temp. c. 2 betwixt such as were fit and unfit for Warre that God caused Gedeon to observe for retaining some and dismissing others tendeth to this purpose The signe was this They which lapped water with their tongues were entertained They which kneeled downe to drinke were cashiered The Reason was this They that kneeled downe to drinke manifested thereby a luskish sluggish disposition and desire to soope up their bellies full The other that took up water in their
that little which hath been said and withall consider how much more might be said of and for the warrant honour need use and benefit of your Artillery profession I cannot sufficiently wonder at the blindnes carelesnes improvidence and security of this our age in neglecting and dis-respecting a matter of so great consequence so nearly concerning the glory tranquillity and safety of the whole land and of all societies and severall persons therin Me thinks that it is more then meet that every City and Corporation if not every Towne and Village throughout the Land should have an Artillery Garden and that the great populous Cities especially LONDON should have as many Artillery Gardens as it hath Wards and that publique allowances should be afforded to such as willingly offer themselves to these Military exercises I have heard of liberall legacies and bountifull donations given for making Cawsies mending High-waies building Bridges and other such like works but little or nothing for purchasing and maintaining Artillery Gardens and the Warlike exercises appertaining thereto I cannot therfore much wonder that there are no more such Companies as yours is and no more of your Company §. 20. Of applying all to the present Artillery Gentlemen BVt because every rare thing is precious I rejoyce that you are of those who by how much the more rare they Quia omne rarum pretiosum gaudeo te de illis esse qui quanto rariores tanto apparebuÌ„t gloriosiores Bern. Ep 1. ad Rob. nep suum are by so much the more glorious they appeare to be By you it must be effected if it be effected that the ancient English name and Renowne for Martiall discipline be preserved if not repaired also and propagated to posterity Be not therefore now slacke in prosecuting that which you have so well begun Be diligent to keep your training daies and to exercise your armes that such as by much practice are well experienced may be presidents and patterns to others and those others by like constant practice may attaine to answerable experience Let no discouragements dismay you The lesse encouragement you have from others the greater is your praise that so willingly take such paines at your owne cost to make your selves serviceable for the defence security and safety of the Land and Kingdome where you live In you my Text is in our daies and Land verified for of you it may be truly said THEY were MEN of WARRE FINIS Since Englands Deliverances noted in The Churches Conquest §. 93. were printed I found a remarkable one omitted which I had rather should be here set out of place then not set downe at all M r. Camden thus relates it OVt of the smothered fire of the rebellion in the North there brake forth as it were out of the embers a new flame at Naworth in Cumberland neare the wall of Severus called Picts Wall kindled by Leonard Dacres second sonne to William Lord Dacres of Gillesland This Leonard Dacres when the Lord Dacres his Nephew by his elder brother died stomacked much that so goodly an inheritance was come by law to his Neeces whom the Duke of Norfolke their father in law had betrothed to his sonnes and commenced suit against them which when it proceeded not according to his desire he fell to plotting and practicing with the Rebels But when they had taken up the banners of Rebellion sooner then he thought and were proclaimed Enemies to their Country whiles he was at Court he was admitted to salute the Queene tendring her his best service against the Rebels and in that respect was sent home againe By the way as was found afterwards he imparted counsailes with them by Messengers that went betweene him and them and incouraged them promising great matters from the Ambassadours of forraigne Princes and amongst other things that he having levied men in the Queenes name would make away the Lord Scroope Warden of the West March and the Bishop of Carleole which when he could not effect he sent letters of Commendations after the Earles that were flying to the Scots seized upon the Castle of Greistoke and other houses belonging to the Dacres fortified the Castle of Naworth as his owne inheritance and under colour of defending his owne and resisting the Rebels gathered together 3000 of the Rank-riders of the borders and some others which were most devoted to the Dacres which in that tract was a name of great reputation Against these marcheth the Lord Hunsdon with the old garrison souldiers of Barwicke The Rebels not trusting to their strong holds march forth to encounter him and a three cornered battell flanked on every side with horsemen receive him at the little river Gelt The fight was maintained on both sides very sharply and Leonard though he were crook-backed omitted nothing that could be required in a most valiant Leader but after very many of his men were slaine he left the victory though with small joy to the Lord Hunsdon and withdrew himself into Scotland hard by from whence shortly after he crossed the Seas into the Low Countries and died a poore man at Lovaine so as it seemeth his father was not much deceived who upon his death-bed prayed God to send him much sorrow for his disobedience After the forementioned defeate a letter 26. Febr. 1569. was drawne and presented by the Secretary of State unto her Majestie to signe which was a letter of thankes to the Lord Hunsdon for his good service in that overthrow it being the very first act as that letter intimates that ever was executed by fight in field in her time against any rebels With that letter which she sent but did not signe she wrote of her selfe and with her owne hand on the same leafe this ensuing letter which by the helpe of a Gentleman my friend and neighbour I came to sight of And because it is worthy of all memory pertinent to the forementioned story full of encouragement to faithfull Subjects and valiant Soldiers and for the honour of that noble Family so nearly allâ—ed to her and since so honoured by his Majesty I have made bold to publish it word for word not altering one syllable or letter therein nor the manner of expressing or placing her name Your loving kinneswoman Elizabeth R I Doute muche my Harrie wither that the victorye given me more joyed me or that you wer by God appointed the instrument of my glory and I assure you for my countries good the first might suffice but for my harts contentation the second more pleased me It likes me not a litell that with a good testimony of your faithe ther is seen a stout courage of your mind that more trusted to the goodnes of your quarell than to the wekenes of your nomber Well I can say no more beatus est ille servus quem cum Dominus venerit inveniet faciendo sua mandata And that you may not thinke that you have done nothing for your profit thogh you have done muche for