returne with victory giveth proofe of his praying for the armies d d d Gen 14. 20. So doth Melchizedechs congratulation of Abrahams victory 1. Gods honour is engaged in the successe of such as professe Gods truth 2. Their cause ought to be accounted a common cause of all that are of the same profession 3. Christian sympathy and the Communion of Saints should make us account others dangers and others successe as our owne 4. If they which go out to warre be of our owne country or nation by their overthrow we incurre hazzard by their victory the more safety is brought to us that tarry at home yea we all partake of the benefit of the spoiles which they make of enemies the whole kingdome is enriched thereby if they be great If these be not sufficient motives to enforce the equity of the fore-named duty what can be sufficient Remember therfore what Vriah said The Arke and Israel 2 Sam. 11. 11. and Iudah abide in tents and my Lord Ioab and the servants of my Lord are encamped in the open fields shall I then go into my house to eate and to drinke He when he was at home was as much affected with the armies in the field as if himselfe had beene there Can any then be so carelesse of them as not to pray for them Assuredly if Magistrates and Ministers if great ones and meane ones were more conscionable in performing this duty better successe might be expected But so farre are most from obtaining a blessing upon the armies that go forth as rather on the contrary Achan like they trouble the armies Ios 7. 1. 25. that are sent out by provoking Gods wrath against them thorow their impiety and prophanesse lewdnesse and licentiousnesse Such either pray not at all or they make their prayers to be an abomination to the Lord. For he that Prov. 28 9. turneth away his eare from hearing the Law even his prayer shal be abomination Thus wicked persons are betrayers of such as out of the places where they dwell goe to warre §. 29. Of manifesting our inward desire by our outward gesture III. * * * See §. 26. Flexo corpore mens est erigenda ad Deum Bern. medit devo c. 6 INward devotion of heart must be manifested by the outward disposition of body As the many gestures which in Scripture are recorded and approved being used by Saints in prayer whereof before § 22. do afford good proofe to the point so also the manifold expressions of prayer by sundry gestures proper thereto as such as these b b b Psal 123. 1. I lift up mine eyes c c c Eph. 3. 14. I bow my knees that is I pray d d d Psal 95. 6. Let us lift up our hands e e e Lam 3. 41. Let us kneele that is let us pray f f f Psal 141 2. Let Animus in gestu corporis apparet Gestus corporis signum est mentis Corporis gestu animus proditur Bern. de modo benè viv Scr. 9. Benefits of outward gestures in prayer the lifting up of my hands be that is let my prayer be So here in this place I will stand that is I will pray As in other cases so also in prayer the mind appeareth in the gesture of the body for this is a signe of that So as by the manifestation of our inward devotion by our outward gesture God is more honoured others are made like minded and our owne spirits are quickned 1. For God he is by that means glorified both in soule and body as we ought in both to glorifie him 1 Cor. 6. 20. Ob. God is a Spirit and they that worship him must worship him in spirit and truth Ioh. 4. 24. Answ True But what then Is he not therefore to be worshipped in body Fie on such a consequence Indeed God is most especially to be worshipped in Spirit All outward worship without it is altogether in vaine Isay 19. 13. But Gods delight in the spirit doth not imply a dislike or no liking of a manifestation thereof by the body He that said in regard of an upright manner of performing the things which we do Take heed that ye do them not before men to be seene of them Mat. 6. 1. said also in regard of our zeale to Gods glory Let your light so shine before men as they may see your good workes and glorifie your father which is in heaven Mat. 5. 16. What therefore God hath joyned together let no man put asunder Mat. 19. 6. 2. For others our outward gesture manifesting our inward affection they may be brought to adde their prayers also and joyne with us as they who saw the company of Prophets prophesying prophesied also among them 1 Sam. 19. 20. or at least say Amen to our petitions and desire God to grant them as old Elie did when he understood how Annah had powred forth her soule before God 1 Sam. 1. 17. 3. For our selves by the outward gesture of the body our owne spirits within us are much affected For there is a sympathy betwixt soule and body Bowing the body in prayer as it testifieth the humiliation of the soule so it maketh the soule to stoupe somwhat the lower Beating the breast doth somwhat the more breake the heart lifting up eyes or hands raiseth up the heart spreading the armes abroad enlargeth the desire of the heart standing erect maketh the soule the more steddy Exhortation to use seemely outward gesture in prayer Let us on these grounds both declare and helpe the inward faith and fervency devotion and contrition of our soules by the outward gestures of the body There needs no great labour after outward gesture if at least there be true devotion in the heart The parts of the body are so commanded by the soule as they will soone declare the intent thereof This is evident by the private prayers which persons truly devoted do make For when they are alone and no creature present to take notice of the outward gesture according to the affection of the heart when it is indeed fervent the eyes wil be cast up or cast downe the armes spread abroad the hands lift up or beating the breast the body cast prostrate upon the ground and other like gestures performed They who use to pray privately and fervently know this to be true I urge not this outward gesture to make men play the hypocrites Farre be such intents from my mind Men are too prone to make shew of more then is in them they need no provocations thereto Besides hypocrisie is so odious in Gods sight as it makes our best works abominable Isa 66. 3. But that be referred to him who searcheth the heart and knoweth the inward thoughts of men and to every ones conscience that will excuse or accuse him I urge a manifestation of inward affection and that by such outward gestures as are Gestures in prayer how ordered
Restraint of liberty Reproach Disgrace Torture Execution of death Deniall of buriall and other externall crosses like unto these are so farre from making Saints miserable as thorow the divine providence they turne to their advantage m m m Heb. 10 34. Losse of goods may prove a gaine of grace n n n Act. 16. 25. Restraint of outward liberty a meanes of greater freedome of conscience o o o 1 Cor. 4. 13. Disgrace a motive for God the more to manifest his approbation p p p Heb. 11. 35. Torment an occasion of easing the mind q q q 2 Cor. 4. 17. Death of body an entrance into eternall life What evils can they be which bring so great advantages to men 4. If they should be evils God can protect and deliver from them all Of the many wayes of exempting Saints from judgements see The Plaister for the Plague on Num. 16. 45. § 12 14. What cause then is there to feare man for any thing he can do Take to your selves therefore O believers who are well instructed in the extent of Gods providence to all creatures and thereupon in his care over you and protection of you take to your selves an holy boldnesse and an invincible courage against all that man can do Take to you the resolutions of them that in truth and faith said r r r Psal 118. 6. The Lord is on my side I will not feare What can man do unto me s s s Dan. 3. 17. Our God whom we serve is able to deliver us from the burning fiery fornaÌ„ce and he will deliver us O be not so affrighted with shadowes as upon the sight of painted fire to startle backe into true burning fire So do they who to avoid persecution denie the truth or to avoid reproach proove profane These are no fruits of faith in the extent of Gods Providence §. 9. Of eying God in all affaires V. * * * See §. 5. GOD is to be beheld in all our affaires If a sparrow fall not to the ground without him what do we what can we do without him And if his hand be in all that we do or can do ought we not to take notice thereof to behold it well to observe it and marke whereto it tends Doth God from heaven looke downe upon us on earth and shall not we from earth life up eyes and hearts to him that is in heaven The Psalmist indefinitely saith of all even Psal 145. 15. all creatures The eyes of all looke up unto thee O Lord. And shall not the eyes of all reasonable creatures shall not the eyes of all that are made new creatures looke up unto God That God which in his surpassing glory is in heaven in and by his working Providence is on earth also and as he that well knew what he said truly said worketh hitherto Ioh. 5. 17. He that wrought six dayes in creating all things Manifestum est nequaquam nostra industria sed providentia Dei â—liam ea perfici in quibus ipsi videmur operari Chrys in Mat. 6. Hom. 22. worketh to this very day and so will do all the dayes of this world in and by his Providence Thus those very things which we our selves seeme to worke are more truly effected and perfected by Gods Providence then by our diligence Let us therefore enterprize nothing without him Except the Lord build the house they labour in vaine that build it except the Lord keepe the city the watchman waketh but in vaine It is vaine for you to rise up early to sit up late to eate the bread of sorrowes namely unlesse the Lord put to his hand Learne hereby to commend all thine affaires to the divine Providence Depend thereon all thy life long So do on thy death-bed If thou hast children comfort thy selfe herein that though thou their earthly Father maist be taken from them yet thine and their heavenly Father who is not onely a meere spectator and beholder of all things but a disposer and orderer of them by his wise and just Providence ever remaineth to worke with them to worke for them if at least they will put their trust in him and depend on him Commend thy soule therefore commend thy children and all thou leavest behind thee to his providence when thou art departing out of this world §. 10. Of submitting all our purposes to Gods will VI. * * * See § 5. VVHatsover is by man intended must be submitted to Gods will Without God a sparrow falls not to the ground And without God nothing can be effected by man a a a Prov. 16. 9. A mans heart deviseth his way that is a man may with himselfe plot and purpose this and that But the Lord directeth his steps and bringeth the purposes of man Quicunque hominum gressus rectum iter incedunt non sit hoc libertate humani arbitrij sed gubernatione illius cui dicit Esaias Omnia opera no stra operatus es nobis Hier. Comment l. 2. in Prov 20 Luke 12. 19. to what issue God himselfe please according to the proverbe Man may purpose but God will dispose So as the good successe which men have comes not from their projecting nor from any freedome of mans will but from the guidance of him to whom the Prophet Isaiah saith Thou hast wrought all our workes in us or for us Isa 26. 12. Iustly therefore doth the Apostle Iam. 4. 13 c. taxe their bold presumption who without thought of God or of his over-ruling providence peremptorily say To day or to morrow we will goe into such a city and continue there a yeare and buy and sell and get gaine whereas ye know not what shal be on the morrow c. This was the proud conceit of him who by an heavenly voice is called Foole for saying to his soule Soule thou hast much goods laid up for many yeares take thine ease eate drinke and be merry The doome which was denounced against him upon that conceit giveth evidence that he was an egregious foole It was this This night thy soule shall be required of thee then whose shall those things be which thou hast provided Thus we see what it is to purpose or promise any thing without the Lord. On the contrary they questionlesse were well instructed in this all-ruling and over-ruling Providence of God who in all their purposes had ever a reservation to God as he that said e e e 1 Chro 13. 2. If it be of the Lord let us send abroad c. and he also that said f f f 1 Cor. 4. 19. I will come to you shortly if the Lord will And againe g g g Act. 18. 21. I will returne to you againe if God will S t. Iames where he taxed the fore-mentioned profane and over-peremptory speeches giveth this direction for submitting our purposes to the divine Providence Ye ought to say if the Lord
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
us wrought by the spirit of comfort The other is good knowledge and understanding of the true grounds of faith as Gods promises properties and former dealings with others and our selves the mediation of Christ c. When the former failes men by the latter they may support and sustaine themselves This latter keepes many which want the former from despaire For it makes them not to dare to distrust 8. To all other meanes adde prayer Pray as he that said m m m Mar 9. 24. Lord I believe help my unbeliefe Pray for the spirit of supplication For there is n n n Zac. 12. 10. promise made thereof Pray for faith which is shewed to be the life of that gift So did the Apostles Lord increase our faith Luke 17. 5. So did Christ pray for Peters faith that it might not faile Luke 22. 32. In praying for faith and for stedfastnesse thereof Nisi sides data esset orare non posset Aug. Sixto Epist 105. pray in faith For where no faith is there can be no effectuall prayer §. 44. Of continuing to pray II. * * * See § 42. BY continuance in faithfull prayer divine succour is continued Thus much an Angell from heaven testifieth when he saith to Daniel a a a Dan. 10. 12. From the first day that thou didst set thy selfe to humble thy selfe before thy God thy words were heard This as it is true in regard of long holding out and continuing prayer at one time by reason of the need of present and continued succour from God so also is it true in regard of frequent and constant returning unto prayer time after time b b b Exo. 30. 7 8. The morning and evening incense which was constantly to be offered every day unto the Lord prefigured as much c c c 2 Cor. 12. 8 9 Paul being long buffeted by Satan prayed thrice that is oft and all the while found sufficient assistance d d d Acts 12. 5. Prayer being made of the Church for Peter he found assistance all the while he was in prison and deliverance out of prison e e e Luke 22. 42 43 44. Christ continued to pray all the while he was in his agony and returned to prayer againe and againe and found sufficient supportance f f f Heb. 5. 7. He was heard in that he feared The delight which God taketh in faithfull prayer the desire which he hath to give evidence of his fatherly acceptance of his childrens conformity to that order which he hath prescribed his faithfulnesse in performing to the uttermost his promises for hearing prayer together with other motives arising from his owne goodnesse are the causes of his ordering and disposing his blessings according to his Saints prayers As * * * §. 27. before we were taught by prayer to seeke succour of God so here we are further directed for continuance of succour to continue in prayer g g g The whole Armour of God on Eph. 6 18. Treat 3. Part. 2 §. 98. Of long continuance in prayer at one time h h h Ibid. §. 118 120. Of praying every day and keeping our set times for prayer Of i i i Ibid §. 137 c. all perseverance in prayer I have spoken elsewhere It shal be sufficient here to propound some cases whereunto such continuance as is here in my text implied may be applied 1. If any be in sight of an army as Moses here was they must do as Moses here did Cases wherein prayer is to be continued 2. If an army of land-souldiers or a fleet of sea-souldiers be sent forth prayer more then ordinary must be daily continued for them till we heare of the issue 3. If a Parliament or any other solemne assembly do meet about weighty matters while that assembly continueth prayer for it must be continued 4. If King or other Magistrate of good note and name of good use and proofe if a faithfull and powerfull Minister if parent husband wife master or any to whom we are by any speciall relation bound be in any danger by sicknesse or otherwise prayer is to be continued for them till we see some issue 5. If any by reason of the stone gangrene cancer sistula or any other torturing and dangerous disease be under the Chyrurgians hand to be cut or to have any member cut off prayer for Gods assistance and blessing is to be continued 6. If children be put forth to be trained up to any calling or if we be about any mariage for them for continuance of gods blessing continuall prayer must be made So in sundry other cases like unto these Intermitting or ceasing prayer before it is meet doth oft prove * * * See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. §. 116. very prejudiciall It was such an occasion that made Elisha the Prophet angry with Ioash King of Israel for smiting but thrice with his arrowes on the ground k k k Moyses vincere adversarium non potuit nisi postquam stabilis in signo allevatis jugiter manibus perseveravit Cypr de Exhort Martyr cap 8. Thou shouldest said he have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it 2 King 13. 19. Here in this place we see that Moises could not overcome the enemy till with stedfastnesse he persevered holding up his hands with the rod of God in them §. 45. Of fainting in prayer III. * * * See § 42. SAints are prone to faint in their fervency of prayer These phrases a a a Psal 69 3. I am weary of my crying mine eyes faile while I wait for my God b b b 73. 26. My flesh and my heart faileth c c c 77. 3. I complained and my spirit was overwhelmed d d d 42. 6 11. O my God my soule is cast downe within me Why art thou cast downe O my soule why art thou disquieted in me These and many other such like phrases used by Saints give too great evidence of their pronenesse to faint e e e Mat. 14. 30. Peters sinking when hee walked upon the waters f f f 8. 25 26. The Disciples feare when a storme arose g g g 26. 40 41. Their drowsinesse when Christ tooke them with him in the garden to pray do all manifest their pronesse to faint to waxe heavy and dull Christ in that place gives this reason hereof h h h See The whole Armour of God on Eph. 6. 18. Treat 3. Part. 5 § 134. The spirit indeed is willing but the flesh is weake As this it being a fruit of the flesh an evidence of the corruption of our nature ministreth much matter of humiliation so it being no other kind of corruption but that which the best Saints are subject unto it affords matter also of consolation so as we need
children This exception the Law expressy maketh Deut. 20. 14. Ob. In other places Gods people are commanded to slay men and women infant and suckling 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies They utterly destroyed all both man and woman young and old c. Ios 6. 21. Answ 1. Particular charges make extraordinary cases as g g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne Extraordinary cases are not exemplary They are rather matters of admiration then imitation 2. The people who were so to be dealt withall were by God devoted to utter destruction Some because their land was given by the supreme possessour of heaven and earth for an inheritance to his people The Law therefore that speaketh of sparing enemies hath this exception h h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance thou shalt save alive nothing that breatheth Others were devoted to destruction because of their implacable hatred unsatiable wrath and intolerable wrongs against the people of God As i i i Exo 17. 14. Deut. 25. 17 18 19. 1 Sam. 15. 2 3. Amalek 3. If enemies will hearken to no conditions of peace but obstinately stand out to the very uttermost in such a case saith the Law k k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel Respondit illos abusos esse crudelitate suá plus imposuisse plagarum quam Dei ultio flagitabat Hier. Comment in Isa 46. In what cases enemies may be tortured Thou shalt smite every male with the edge of the sword 3. Put not those whom thou flayest to exquisite torments God protesteth against the Syrians Am. 1. 3. for their cruelty in that having overcome Gilead they threshed the inhabitants thereof with threshing instruments of iron and against the Ammonites who ript up the women with child of Gilead Am. 1. 13. Quest May not enemies in any case be tortured Answ Yes 1. In case of question when otherwise they will not confesse the truth 2. In case of talio or requiting like for like as n n n Iudg. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radamanthi jus ut Arist Eth. l. 5. c. 8. the Israelites dealt with Adonibezek whose thumbs and great toes they cut off For so had he done to threescore and ten Kings before 3. In case of revenging unsupportable insolences and injuries Hereby was o o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron c. For they had p p p 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them which was an insolency against the law of nations 4. In case of treachery perjury and breach of fidelity For this cause q q q Ier. 39. 6 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes and then put out his eyes 4. What thou doest against thine enemies do in love 4. Slay in love Love their persons though thou hate their practises r r r Mat. 5. 44. Pray therefore for them Pray that God would turne their hearts and move them to cease from their hostility or pardon their sin Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death 5. Avenge not thy selfe 5. Take heed of making that publique execution of justice an occasion of executing private revenge s s s 2 Sam. 3. 27 29. So dealt Ioab with Abner t t t 1 King 2. 32. which pulled vengeance on Ioabs head §. 61. Of the meaning method and matter of the foureteenth Verse EXOD. XVII XIIII And the LORD said unto Moses Write this for a memoriall in a booke rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under heaven THe * * * See §. 1. Event following on the fore-named victory remaineth to be handled It was a Memoriall thereof and that of two kinds One enjoyned by God The other made by Moses The former of these is here noted in this 14. verse which consisteth of two parts 1. To make a Memoriall of it 2. To rehearse it before Ioshua The primary and principall Authour of the memoriall here mentioned is Iehovah the LORD The Minister is Moses of whom we have spoken on the 9. Verse This charge was here given to him because he was the Lords Prophet to the people and the Recorder of Canonicall Scripture at that time The meanes of making this a memoriall is writing it in a Benefits of writing things booke Things written remaine Herein lieth a difference betwixt speaking and writing that things uttered by Vox audita perit littera scripta manet speech if they be not at the time of uttering fast laid up in a strong memory they vanish in the aire or if they be not remembred they onely who are then present when they are uttered have the benefit of that uttering But things written remaine againe and againe to be read to be read by those that are present at the writing or farre absent yea not only at that time but in future ages Thus that the covenant which the Israelites made with God might not vanish with the making of it b b b Neh. 9. 38. they write it And that all people neare at hand and farre off might take notice of the decree both for destroying and also for rescuing the Iewes the c c c Est. 3. 12. one and the d d d 8. 9. other decree were both written And that future ages might reape benefit by the mercy of God manifested in former ages it is said e e e Psal 102. 18. This shal be written for the generation to come Writing is then especially of use in the fore-named respects when things are written in a booke Loose papers are like loose broomes soone scattered and of little use But bookes are of sheets of paper rolled and bound up together so as they may easily and are ordinarily kept yeare after yeare age after age Q. What booke may this be thought to be Answ Because it is not expresly set downe mens conjectures thereabouts are various f f f Tostatus Quaest in hunc loc Some think that it was the book of the warres of God mentioned Num. 21. 14. Or the book of Iasher mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke g g g Osian de Others that it was a booke then extant but now lost The notes in the former English translation take it to be the book of the law meaning therby as I take it this very booke of Exodus So do h h h Tuis Commentarijs de rebus istis ut infr 34. 27. Deut. 31. 9. Trem. Iun. in annot in