and Angels is a meere humane invention never could any Papist give any good proofe for it out of Gods Word nor ever hereafter can any do it That which is not in Gods Word cannot be drawne out of it This is such strange fire as will devoure them that use it even as a Lev. 10. 1 2. The fire that went out from the Lord devoured Nadab and Abihu and as b Numb 16. 35. that which consumed the two hundred and fifty men that being of the conspiracy of Korah offered incense incense that much incensed the fire of Gods wrath To reason the case a little with our adversaries Why do they not content themselves with that pure and sweet incense that Christ our great Priest offereth up Is it not sufficient Need any thing can any thing be added to the dignity and efficacy of that which Christ doth Can man or Angell do any thing more then God-man Are any more beloved of the Father then he But they pretend humility forsooth Sinfull men are unworthy to go to so worthy a Mediatour as the Sonne of God Therefore they have the Spirits of just men made perfect in heaven and the holy Angels to be their Mediatours Answ 1. Pretence of humility without warrant of Gods Word is high presumption c Hypocrisin hu militatis Oecu men in Col. 2. 19. He fitly stiled this kind of humility that stiled it a shew or a maske of humility counterfeit humility And d Vulgò dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens Ergò hic thelo humilis dici tur i affectans humilitatem Aug. Epist ad Paulin he more finely that by a new coined word compounded part of Greeke and part of Latin called it Thelo-humilitatem will-humility voluntary or affected humility which is plaine and palpable arrogancy 2. Though Angels and Saints in heaven be more perfect then men on earth yet are they not worthy of such an office as to be Mediators Intercessors to God for others Or this office of Intercession is too much vilified or celestiall creatures too much dignified and deified by accounting them Intercessours in relation to God 3. Christ himselfe is deprived of one of his prime functions and honours by ascribing it to others or at least he hath co-partners and assistants joyned with him Which to do is intollerable presumption 4. The love of Christ to man is thereby exceedingly impeached For he was made like to his brethren that he might be a mercifull and faithfull High-Priest in things pertaining to Hebr 2. 17. God c. This end of his taking our nature on him is frustrated if we need other Mediatours to him To what end is he made man if there need other Mediatours to present us to him Wherein appeares he to be so mercifull if of our selves we may not have accesse to him who was made as our selves a Sonne of man The excellency necessity sufficiency and commodity of Well use and trust to Christs intercession Christs intercession being by the Gospell evidently revealed unto us it becommeth us to take such notice thereof and to be so instructed therein as we may in all our needs wisely use it and confidently trust to it They wisely use it that on all occasions when they approach to God have the eye of their soule fixed on Christ abiding in heaven at Gods right hand and making intercession thorow his mediation and intercession present their persons their prayers and all their holy services to God the Father Especially when Gods wrath is provoked and any signes thereof begin to manifest themselves then to humble their soules at the throne of grace then thorow the intercession of Christ to crave mercy and pardon That forme wherwith the Church useth to conclude her prayers thorow Iesus Christ our Lord is a worthy form and pertinent to the point in hand In using the words our heart ought to be lift up unto Christ and set on him sitting on Gods right hand Yea though such words be not alwayes expressed yet every petition made to God every thanks offered to him every thing wherein we have to do with God must in mind and heart be intended thorow the mediation and intercession of Christ We read of incense offered with the prayers of Saints the smoke whereof ascended before God This incense is the Rev. 8. 3 4. intercession of Christ They trust to his intercession who use no others but his and in the use of his rest confidently that they shal be accepted Thus may we thus must we do We may do it because what soever is in us to discourage us or any way to make us doubt of acceptance is so abundantly supplied in Christ as all matter of doubt and feare is thereby taken away We must do it for the honour of Christ for the comfort of our owne soules Christ is much honoured by the stedfast faith of his Saints Thereby the dignity of his person the merit of his sacrifice the favour of his Father the efficacy of his intercession and other his Divine excellencies are acknowledged The soule of him that in faith expecteth thorow Christ acceptation cannot but be much comforted This was it that much encouraged and comforted Stephen even then when his malicious enemies gnashed on him with their Act. 7. 54 55. teeth that he saw Iesus standing on the right hand of God That of Stephen was extraordinary For the heavens were actually really opened and Christ in that body wherein he was seene on earth and wherewith he ascended into heaven appeared unto him being in the highest heaven Stephens sight was also extraordinarily quickned and enabled distinctly to perceive and discerne a visible object so far off Such an extraordinary bodily sight of Christ is not to be expected of us Yet as truly and to as great comfort of soule may we with the spirituall eye of the soule the eye of faith see Christ sitting in heaven for us as it is said of Moses By faith he endured as seeing him who is invisible Heb. 11. 27. Thus to eye Christ with his incense his intercession before God in dangers and distresses in feares and perplexities while we live when we are giving up the ghost can not but bring unspeakeable comfort to the soule §. 40. Of the scope of the last clause of the 46 Verse NVMB. 16. 46. For there is wrath gone out from the Lord the plague is begun A Reason of the fore-mentioned direction given to Aaron is here rendred as is evident by this causall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR. The reason is taken from the manifestation of Gods wrath and confirmed by an effect or evidence thereof a plague The reason may thus be framed When Gods wrath is gone out attonement must be made But now Gods wrath is gone out Therefore now an attonement must be made That Gods wrath was gone out he proves by the effect thereof which may be
Betwixt the cause of a judgement and the effect and fruit of it 1. Particular and private afflictions are oft in love by reason of Gods wise and tender care over his children inflicted on them a Heb. 12. 6. For whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth And b 10. See the profitable ends of afflictions in The whole armour of God on Eph. 6. 11. §. 2. Eph. 6. 15. §. 13. God chasteneth us for our profit But we read not of any publike and generall judgement which came not from the wrath of God Many instances of the affirmative that they were effects of wrath were given before and the Scripture affoordeth many more but not one to the contrary 2. There are common calamities that fall on all of all sorts and there are other more speciall that are intended onely against professours of the true Religion as persecutions made by enemies of the Gospell c 1 Pet. 4. 12 13 These may be for triall to their honour that suffer But a plague is not of that kind 3. When publike and generall judgements come from wrath against sinfull nations cities and other societies there may be some righteous ones mixed among those wicked ones and by reason of that mixture they may taste of the bitternesse of that cup that is given to the wicked to drinke Yet the Lord can so sanctifie that See §. 15. Sive famen sive bellum sive aliud quodcunque molestum inducat Deus ex benignitate multa dilectione hoc efficit Chrys ad Pop Hom. 7. common judgement to the Saints that partake thereof as that which is an effect of wrath to others may be a fruit of Gods love to them Thus a plague may be sent in wrath against a society and yet therein Gods love be manifested to his Saints either in preserving them from it or taking them by it to heaven In relation to such persons we may truly say that whether God send famine or war or any other trouble he doth it of his goodnesse and love 4. A judgement may at first be in wrath inflicted and yet upon the sense of the smart thereof people may be so humbled and brought to such repentance as the nature of that judgement be altered and prove to be an evidence of Gods love Yea such reformation may be wrought thereby as that calamity though generall and extraordinary prove very profitable and an evidence of Gods fatherly care over such a people whom he hath so purged e 2 Chro. 33. 11 c. Instance that fearefull judgement that was laid on Israel in Manassehs time This latter fruit of Gods love maketh not against the former evidence of his wrath For on such occasions God is said to repent him of the evill which he hath sent He was angry but his anger is turned into favour The conclusion then remaineth true that a plague as first sent to a people is an evidence of Gods wrath §. 50. Of the duties to be done when a plague is begun A Plague being an effect of Gods wrath for staying the plague meanes for pacifying Gods wrath must be used So did David He humbled himselfe confessed his sinne and that with a penitent heart and offered sacrifice to God Apply to this judgement of a plague the directions a § 4 5 6 10. before given And because Moses giveth here a direction when this plague begun be carefull betimes even at the beginning of a plague to seeke to asswage Gods anger Hereof also b § 30. before And that ye may be the more conscionable herein know that plagues come not by chance come not by any ordinary course and meanes They come from Gods wrath Let the directions therefore before given for pacifying Gods wrath be rather observed then any physicall directions I denie not but that they are lawfull needfull usefull But this which I speake of is more lawfull needfull and usefull All other without this is nothing at all In all diseases Gods helpe is especially to be sought It was Asa his fault that c 2 Chro. 16. 12 In his disease he sought not to the Lord but to the Physitians If in all diseases most of all in this that is such an immediate effect of Gods wrath The Lord is to be sought unto And so much the rather because the plague among other evidences of Gods wrath is a most fearefull one as * §. 71. 72. hereafter is shewed §. 51. Of the terrour of the beginning of Gods judgements II. * See § 47. GOD can make the beginning of a judgement terrible I denie not but that the Lord doth oft times begin very mildly and gently as he dealt with the Israelites in the wildernesse bringing them a Exo 15. 23. to bitter waters making them to feele b 16. 3. the want of bread and c 17. 1. water not starving them and d Deut. 25. 18. suffering Amalek to smite the hindmost of them to try if they would learne to cleave close vnto the Lord. But afterwards his stroaks were more heavy upon them Yet he can and oft doth make the beginning of his judgements very terrible At the first raising of the floud to drowne the world e Gen. 7. 11. All the fountaines of the great deepe were broken up and the windowes of heaven Was it not a terrible sight to behold the waters fall downe from heaven and rise up out of the earth so fast as they did Immediately upon the f Gen. 19. 23 24. Sunnes rising on the earth the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven How fearefull a spectacle was that even at the first sight thereof The Egyptian plagues give also evidence hereof So doth the drowning of Pharaoh and his hoste in the red sea For while they confidently pursued the Israelites supposing to get over as safe as the g Exo. 14. 24 25 Israelites did on a sudden The hoste of the Egyptians was troubled and their chariot wheeles taken off In a word stormes so arose and waters so fell upon them as they were all soone drowned Such were many of Gods judgements in the wildernesse Such h 2 King 19. 35 the destruction of the Campe of the Assyrians Such i Luke 13. 1 4 their death Whose bloud Pilate mingled with their sacrifices and theirs on whom the tower of Siloe fell and k Act. 12. 23. Herods and many other like judgements Gods almighty power makes his judgements to be very terrible His infinite wisdome makes him know when it is fit at the first and in the beginning to manifest his terrour answerably he doth so For in wisdome he ordereth all his actions and that so as may most make to the glory of his name Herein l Eph. 3. 10. his wisdome is manifested to be manifold in that he can sometimes by degrees encreasing his judgements and
8. 36. Psal 107. 34. which are sins against God Sinnes against God provoke Gods wrath Gods wrath incensed inflicteth judgements f See § 3. Among other judgements which are effects of Gods wrath famine is one of the principall Famine therefore must needs come from God 6. The meanes and secondary causes of famine which are all ordered by God For secondary causes do all depend on the high primary cause which is Gods will g Psal 119. 91. All are his servants That this may more evidently appeare I will instance it in such particular meanes as are registred in Scripture and there noted to be ordered by God §. 22. Of the meanes of famine ordered by God MEanes of famine are such as these 1. The heavens with-holding raine For the earth is drie of its owne nature being drie it can yeeld no fruit The ordinary meanes of watering and moistening it is raine from heaven Where that is with-held the earth waxeth drie and barren and living creatures want that sustenance which should maintaine their life But it is God that causeth the heavens to with-hold raine a Lev. 26. 19. I saith the Lord I will make your heaven as iron and your earth as brasse Iron can not dissolve into water nor brasse yeeld out fruit The meaning then is that heaven over them should yeeld no raine nor the earth under them fruit More plainely saith the Lord in other places b Isay 5. 6. I will command the clouds that they raine no raine upon it c Amos 4. 7. I have with-holden the raine from you I caused it to raine upon one city and caused it not to raine upon another city As an evidence hereof d Iam. 5. 17. 1 King 17. 1. Elias prayed earnestly that it might not raine and it rained not on the earth by the space of three yeares and six moneths 2. The heavens showring downe raine in such unusuall abundance as thereby the fruits which the earth hath brought forth are destroyed especially in harvest time We have few instances hereof in Scripture For Iudea was under an hot climate so as oft they wanted raine but seldome had too much Our Northerne cold Regions of the world are most punished with over-much raine which oft causeth dearth and famine Yet that this unseasonable and overflowing abundance of water is ordered by God is evident by that great instance of the e Gen. 7. 11 12. generall deluge and by that extraordinary instance of f 1 Sam 12 17. thunder and raine that at Samuels prayer fell in a day of wheat-haruest This phrase g Pro. 28. 3. A sweeping raine which leaveth no food sheweth that of old there was such immoderate raine as caused famine And this speech of the Lord himselfe h Ezek. 38. 22. I will raine an over-flowing raine and great haile-stones sheweth that God ordereth immoderate raine 3. Barrennesse of the earth For i Psal 104. 14. God bringeth forth food out of the earth And for their sustenance k Psal 115. 16. The earth hath he given to the children of men If therefore the earth where men abide be barren there must needs be dearth and famine But it is the Lord that maketh a land barren l Psal 107. 34. He turneth a fruitfull land into barrennesse In this respect it is said m 1 Cor. 3. 7. Neither he that planteth is any thing nor he that watereth but God that giveth the increase 4. Very sharpe winters extraordinary frosts snow haile blasting mildew rotting of seed under the clods and such like meanes as destroy corne and other fruits before they come to maturity for mans use These are expresly noted to n 1 King 8 37 Iocl 1. 17. cause famine and to be o Amos 4. 9. ordered by God 5. p Psal 105. 34. Nah. 3. 15. Locusts grashoppers cater-pillars canker-wormes palmer-wormes and other like hurtfull creatures which oft by their innumerable multitudes eate up all the grasse corne herbes and fruits of the earth whereby men and beasts are nourished and so q Ioel 1. 4. cause famine These God calleth his r 2. 25. great army They are therefore at his command disposed by him 6. Enemies These oft bring great famines and that by Å¿ Iudg. 6. 4. destroying the increase of the earth and all manner of cattell and leaving no sustenance For they kill and burne and spoile all that they can when they enter into others lands Yea and by blocking up people within narrow compasses girting and besieging their townes and cities so as they can not go abroad to use any meanes for supply of their wants The forest famines that ever were have beene caused this way t 2 King 6. 25. Enemies long besieging a place force the inclosed to eate the flesh of asses the dung of doves and any thing that they can chew or swallow Yea it forceth them u Deut 28. 53. 2 King 6. 29. to eate their owne children Now enemies which so afflict others are Gods x Isa 10. 5. 15. rod staffe axe saw y Ier. 50. 23. hammer z Isa 34 5 6. Ier. 12. 12. sword * Ier. 43. 10. Pestis 〈◊〉 implicata saepissiâ—â— grassatur Niceph Eccles Hist l. 7. c. 28 servants 7. The plague Many are thereby taken away others moved to depart from their callings and meanes of maintaining themselves and providing for others Whence followes penury and famine We a 1 King 8. 27. Ezek. 7. 15. Ier. 24 10. oft in Scripture reade of plague and famine joyned together For the one is a cause of the other Famine breedeth pestilence and pestilence causeth famine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestis utranque a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficeit Vide supr §. 4. distinct 10. The ancient Graecians do set them out by words very like which come from the same root 8. Perishing of graine fruit and other kinds of food in store or in the places where it is laid up For it oft falleth out that Monopolists and ingrossers of corne and other commodities do heape up for their owne private gaine all the provision they can get which being so heaped together by heate or moisture or some such other meanes mustieth putrifieth and is made unfit for use or by mice rats and other vermine is consumed or by fire devouted or some other way destroyed whence followeth famine That such courses of engrossing commodities have of old bene used is evident by this proverb c Prov. 11. 26. He that withdraweth corne the people shall curse him That God hath an hand in the spoile of such treasures is evident by d Nah. 2. 9. Gods threatning to spoile where there is no end of store 9. Deficiency of vertue in such meanes as men have This is comprised under this phrase of e Lev. 26. 26. Psal 105. 16. breaking the staffe of bread and f Isa 3. 1.
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
Ebed melech was preserved 2. By n Isa 57. 1. taking them from the evill to come This was before exemplified in good Iosiah 3. By ordering the judgement so as it proves a meanes to them to honour God the more and to do more good to such as are better prepared to accept the good which they doe Thus was o Ezek. 1. 1. Ezekiel caried away to Babel in the first captivity that he might prophesie in Babylon to the Iewes there p Icr. 24. 5. who were counted good figs in comparison of the Iewes that were at Ierusalem who were as evill figs. 4. By making the judgement a meanes of their peace honour and externall prosperity in this world Thus the captivity of q Dan. 2. 48 49 Daniel and his three companions and of q Est 2. 17. 6. 10. Esther Mordecai and was a meanes of higher honour and greater advancement then they could in all probable conjectures have attained unto in their owneland They were also thereby speciall instruments of doing much good to the Church and their names by that meanes are more honourable to this day in the Church of God 5. By taking them by an externall judgement from earth Iusti vivant etiam quando corpore moriuntur Aug. cont Adversar I. egâ—s Prophet lib 2. cap. 5. to heaven where they live being dead yea by making the judgement a meanes to free them from eternall damnation Of such as by some extraordinary judgement died for it s said of them s 1 Cor 11. 30. many sleepe the Apostle saith t 32. Sancti qui mala temporalia patiuntur habent suas consolationes spem futuri seculi Aug Epist 122. ad Victorian when we are judged we are chastened of the Lord that we should not be condemned with the world Blessed be that sword though it be the sword of a mortall enemie that openeth a passage in the body for the soule to enter into heaven And blessed be that sicknesse though it be the Plague that thrusteth the soule out of the bodies prison to celestiall glory and eternall life So as in their sufferings they have their comforts and hope of eternall life Thus we see how judgements in the forementioned kinds prove blessings and how the Saints that seeme to perish in them may justly and truly say We had perished if we had not perished even more justly then he Themistecles sic fisijs suis A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarchus in vitâ Themist that so said to his children by reason of great honour and wealth that he attained unto in a strange country being banished out of his owne §. 15. Of Gods care of Saints mixed with the wicked BE not afrighted O ye righteous ones be not afrighted over-much at the judgements though they be terrible judgements which fall out in the world Though by reason of the multitudes of wicked ones among whom ye live in this world ye be every one forced to complaine and cry a Psal 120. 5. Woe is me that I sojourne in Mesech that I dwell in the tents of Kedar and to wish and say b Jer. 9. 2. O that I had in the wildernesse a lodging place of way-fairing men that I might leave my people yet can the Lord single you out and when he comes to sweepe them with the besome of destruction set you aside and as a few precious jewels in the middest of a great heape of rubbish sift them out and preserve them safe to himselfe when the rubbish is cast away It is said of Christ that He will thorowly purge his floure and gather his wheate into his garner but will burne up the chaffe with unquenchable Mat. 3. 12. fire Men when they fan their corne cannot do it so thorowly cleane but that some chaffe or tares wil remaine with the wheat and some wheat be cast out with the chaffe witnesse the offall that remaines after the best fanning that men can make But Gods fanning is a thorow fanning not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graine not a Saint shal be overslipt This is indeed most properly meant of the last fanning of the world at the day of judgement yet in the meane time doth the Lord take notice of every one of his to provide for them and in the most common and generall judgements to do that which in his wisdome he seeth to be fittest for them When Eliah 1 King 19. 18. thought he had bene left alone in Israel God knew many more yea he could tell the just number of them Thou maist therefore O faithfull one say of the Lord He is my refuge and my fortresse my God in him will I trust Surely he Psal. 91. 1 2 c. shall deliver thee from the snare of the fowler and from the noisome pestilence c. §. 16. Of beleevers dying of the Plague Quest HOw is it then that the righteous as well as the unrighteous die of the Plague Answ 2. Some say that no true believers are taken away with a common Plague But this is too bold an assertion unwarrantable Putamusne justos aliquos peste occisos Quid obstat poluerunt ipsi involvi Nonne multisancti experti sunt captivitatem Mart. Comment in 2 Sam. 24. Eccl. 9. 2. uncharitable To adjudge all to hell that were taken away by that devouring pestilence which in Davids time destroyed 70000 in three dayes is an unmercifull doome Experience giveth evidence that many that have manifested true outward fruits of a sound faith upright conscience honest heart and entire repentance have died of the Plague Besides the Word of God beareth witnesse that All things come alike to all There is one event to the righteous and the wicked And how dieth the wiseman as the foole 2. Others say that they that are true Saints and have a 2. 16. true justifying faith may die of the Plague But yet they adde that there is a particular saith that Saints may have which will in a common pestilence keepe them safe from that disease But I demand of such what warrant and ground they have for such a faith To pretend a faith without ground is plaine presumption They produce for their ground the 91 Psalme But if they rightly marke the scope of that Psalme they shall find that freedome from the Plague is there no otherwise promised then freedome from death in warre then from hurt of wild beasts if we be among them then from other dangers and troubles yea then honour and long life The promise then of preserving believers from the See Domesticall Duties on Eph. 6. 3. Treat 1 §. 103. pestilence is to be taken as other promises of temporall blessings so farre forth as God in his wisdome seeth it good for them to be delivered And what believer would be delivered Nulla causa pro babilior scurrit our justi homines laborent plerunque in hac vita nisi quia hoc ijs
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
distinction betwixt i i i 1 King 12. 19 20. Iudah and Israel was afterwards more inviolably ratified when by the apostasie of the ten Tribes from the house of David in Rehoboams time Israel under the raigne of Ieroboam and his successours became one kingdome and Iudah under the raigne of Davids linage became another 4. By a Trope the land where the children of Israel inhabited is stiled k k k Lev. 20. 2. Israel 5. By another Trope the Church of God whether Iewes or Gentiles is called l l l Gal. 6. 16. Israel 6. By a kind of propriety it is applied to God who is stiled m m m Isa 37. 16. The God of Israel n n n 21. The Lord God of Israel o o o Isa 1. 4. The holy one Israel p p p 24. The mighty one of Israel q q q 1 Sam. 15. 29. The strength of Israel c. Or as some interpret some of those phrases The holy Israel The mighty Israel meaning the holy and mighty God In this place Israel being a collective word is put for all the posterity of Iacob that came out of Egypt thorow the Red Sea assembled in the wildernesse which congregation was at that time the only visible Church of God on earth So as in this instance we may behold the Condition of Gods Church in this world §. 6. Of the Churches assaults in this world GODS true Church is subject to assaults in this world Every age from the beginning of the world giveth too evident demonstration hereof Thus much was at first prefigured by Cains rising up against Abel and slaying him Gen. 4. 8. the like hath been verified time after time even Turbabatur mare fluctuabat navicula Navicula Ecclesia est Mare seâ—ulum est Aug. Enar. in Psal 92. till this our time Fitly in this respect is the world resembled to the sea and the Church to a ship therein As well may a ship in the sea be free from stormes and waves beating upon it as the Church from assaults That enmity which is betwixt the seed of the serpent and of the woman Gen. 3. 15. is an especiall cause hereof The seed of the one is of a contrary disposition to the seed of the other and there is an inbred antipathy betwixt them as we heard before § 3. This is not so much to be understood of the visible serpent as of the spirituall serpent to whom it Quod si de sensi bili serpente haec dicta sunt multo magis accipienda sunt haec de spirituali serpente Chrys in Gen. 3. Hom 17. doth much more agree As well therefore may calves where lions and lambs where wolves and hares where hounds and mice where cats and birds where buzzards are thinke to be quiet secure and safe as the Church in this world The Devill himselfe as a roaring lyon walketh about seeking whom he may devoure 1 Pet. 5. 8. And he is the God of this world 2 Cor. 4. 4. As a God he raigneth and ruleth in this world and the men of this world do subject themselves to him as to their God wherefore he is also stiled e e e Ioh. 12. 31. 14. 30. The Prince of this world and his hellish brood f f f Eph. 6. 12. worldly governours By this spirit are all the men of this world guided he g g g Eph 2. 2. worketh in them He is their father and h h h Ioh. 8. 44. the lusts of their father they will do Prince and Subjects therefore will in what they can annoy the Church which is the kingdom of Christ Ob. Is not Christ able to maintaine and preserve his Church against all that the enemies thereof can do against it Ans He is able and will so farre preserve it as i i i Mat 16. 18. The gates of hell shall never prevaile against it That therefore which is done against it is done by his k k k See The whole armour of God Treat 1. Part. 3 §. 22 27. permission and that with respect had to l l l Ibid Part. 2. §. 2. Treat 2. Part 5 §. 13. his owne glory and his Churches good Many reasons tending to those ends may be gathered from this particular instance of suffering Israel to be assaulted by Amalek He suffered this in regard of his owne glory to manifest 1. His providence in taking care of them as to provide Gods glory set out by atteÌ„pts against his Church things needfull as Manna and water which he had done not long before so to protect them from things hurtfull as the attempt of Amalek was 2. His power in enabling them who were unacquainted with warres and destitute of warlike preparations being lately delivered from a long bondage wherein they and their fathers had lien to vanquish so potent and well prepared an enemie 3. His truth in beginning to accomplish that promise which was made to him that was first called Israel to him I say and to his seed that should also be called Israel Thou shalt prevaile with men 4. His justice in revenging so malicious an enemy as Amalek Gen 32. 28. was and causing him to fall into the snate that he laid for Israel 5. His wisdome in turning that to Israels advantage which the enemy intended to his great damage as is manifest by the reasons following which shew how God herein aimed at Israels good For hereby 1. At their entrance into the wildernesse an evidence is Enemies assaults prove good to the Church given of that successe they should have when they should come into Canaan so as their faith might thus be much strengthened 2. A means was affoorded to furnish them with armour For Amalek comming prepared against Israel by the victory which Israel had was spoiled of all his preparation 3. An occasion was given of exercising them to warre before they entred into Canaan 4. Ioshua their Generalls authority and courage was evidenced before hand Vses of the Churches assaults Vltima Ecclesiae nota est foelicitas temporalis Bellarm controvers 2. l. 4. c. 18. de notis Eccles At contrà August de Civit. Dei l 2. c 23. Ne magni pendamus terrenam foelicitatem quae malis etiam plerunque conceditur 5. The power and efficacy of prayer was demonstrated The fore-mentioned condition of the Church to be subject to assaults 1. Discovereth the uncertainty of that note which by many is pretended to be a note of the true Church Temporall felicity If this were so Israel was no true Church nor they of whom Christ said In the world ye shall have affliction Ioh. 16. 33. 2. It instructeth us in the difference betwixt the Militant Church here on earth and the triumphant in heaven Nor Satan nor any other enemies of the Church can enter into heaven to assault it there 3. It putteth us in mind to be
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
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
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
made for them and so they be the more encouraged By a sound and good argument from the lesse to the greater A minori Christs intercession a ground of encouragement Meritò mihi spes valida est in eo qui sedet ad dextram tuam te interpellat pro nobis alioquin desperarem Aug. Confess l. 11. c 43. it followeth that they who are well instructed in the articles of the Christian faith and answerably do believe in Christ cannot but have much comfort and encouragement in all their lawfull enterprises be they never so difficult or dangerous because they cannot be ignorant that Christ in whom they believe is on an higher hill then Moses here was even in heaven at Gods right hand making intercession for them Whom though he be invisible they may see with the eye of faith as Moses by faith saw him who is invisible He. 11 27. Now Christs intercession is more then al the praiers of all y e Saints though their spirits were all joined together in presenting one and the same petition to God For Christs intercession is that sweet incense that is in it selfe acceptable to God and that mixed with the prayers of the Saints makes them acceptable Rev. 8. 3 4. Let us therefore have our eye of faith fixed on Christ at Gods right hand in heaven holding up his hands continually and making intercession for us The eye of faith may in this kind work as much boldnesse as the sight of Stephens bodily eye did when he saw Iesus standing on the right hand of God Acts 7. 55. §. 35. Of Ioshuaes obedience EXOD. XVII X. So Ioshua did as Moses had said unto him and fought with Amalek * * * See §. 1. THe obedience of Ioshua to Moses his charge is first generally propounded and then distinctly exemplified both of them in the former part of the tenth verse which is so expresly set downe as there is no ambiguity at all For all the materiall words as a a a § 9. Moses b b b Ibid. Ioshua c c c § 2. fought d d d §. 4. Amalek have been before explaned Out of the two parts of this text naturally arise these two observations I. Obedience is to be yeelded to Governours Moses was at this time a Prince the supreme Governour over all Israel Ioshua therefore who was one of Israel and under his command did as Moses had said unto him II. They who are sent by lawfull authority unto a lawfull warre must go Moses his charge was a lawfull authority Warre for defence of a people against a malicious and injurious enemy is a lawfull warre Therefore Ioshua goeth He fought with Amalek §. 36. Of yeelding obedience to Governours See The Plaister for a Plague on Numb 16. 47. §. 53 54 55 56 I. OBedience is to be yeelded to Governours This is a principall branch of that Honour which is required in the fift commandement It is particularly and expresly enjoyned to all sorts of inferiours under authority as to a a a Eph 6. 5. Servants b b b 1. Children c c c 5. 22. Wives d d d Heb. 13. 7. People in relation to their Pastors e e e Act. 10. 7. Souldiers to their Generals and Captaines and f f f 1 Pet. 2. 13 14 Rom. 13. 1. Subjects in relation to supreme and subordinate Magistrates The Apostle much presseth this point and inforceth it by foure speciall arguments Rom. 13. 1 2 c. 1. The Authour of Government and Ordainer of Governours The powers that be are ordained of God Though it be true which the Prophet saith Hos 8. 4. They have set up Kings but not by me they have made Princes and I knew it not namely in regard of particular persons set up and in regard of the manner of setting them up yet the Power it selfe and Government is of God 2. The good or benefit of Government He is the Minister of God to thee for good Governours therefore are advanced to their eminent places not simply for their owne honour but for the good of their subjects They who rightly and duly subject themselves procure good to themselves Such as are rebellious are injurious to themselves 3. The evill of sin in resisting Government Whosoever resisteth the power resisteth the ordinance of God He doth therfore offend thereby not men onely but God also which is a sinne 4. The evill of punishment following thereon They that resist shall receive to themselves damnation A fearfull doome Take for instance the examples of Korah Dathan and Abiram Numb 16. Vpon these and other like grounds Christians are exhorted to be subject for conscience sake Rom. 13. 5. and for the Lords sake 1 Pet. 2. 13. Both which intend one and the same thing For the conscience is subject to God alone so as that which is done for conscience sake is done for the Lords sake This for the generall of yeelding obedience to Governours may suffice For if these motives Gods ordinance Our owne good Avoiding sinne and The punishment of sinne be not sufficient what can be sufficient I hasten to the particular of souldiers obedience to their Governours charge about going to In militiâ disciplina non deest obedientia nequaquam contemnitur Ber. ad Mil. Temp. c. 4. warre which is here in speciall expressed and intended For among them discipline is most necessary Therefore in well ordered armies discipline is not wanting nor obedience despised §. 37. Of going to warre upon command II. * * * See §. 35. THey who are sent by lawfull authority unto lawfull warre must go What warre may be counted lawfull a a a § 18. Quando Imperator dicebat producite aciem ite contra illam gentem statim obtemperabant Aug. Enar in Psal 124. Vide Aug. contr Faust Manich. l. 22 c. 74. Itur reditur ad nuâ—um ejus qui praeest Bern ad Mil. Temp. cap. 4. hath beene shewed Lawfull authority is the commaÌ„d of such as God hath set over us especially of the supreme Governour which command may come to us either immediately from the governour himself or mediately by such as he sets under himselfe over us For saith the Centurion I am a man under authority and have souldiers under me and I say to one go and he goeth and to another come and he commeth Mat. 8. 9. A proofe pertinent to the point in hand For what doth a Centurions bidding a souldier go imply but a sending of him to such or such a service in warre Ioshua 22. 2. for this commends the obedience of the Reubenites Gadites and halfe the Tribe of Manasseh Vriah so farre obeyed in this case as he lost his life 2 Sam. 11. 16 17. I say not this to justifie Davids or Ioabs command but to demonstrate the extent of Vriahs obedience Authority is given for this end to observe what may be best for the state wherein
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
hunc loc Sic ferè Calvin Simler alij other judicious Expositors take it This exposition carieth most probability Vnder this particle * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the whole history before mentioned is comprised This word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoriall is added to shew the end why God would have this history written namely to be read of their posterity that thereby they might have before them an evidence of Amaleks malice against them and of Gods goodnesse towards them The other part of Gods charge is to rehearse that which was to be registred before Ioshua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insere in aures Iehoschuae Trem. Iun. Word for word Put into the eares of Ioshua meaning thereby that Moses should oft instruct Ioshua in this evidence of Gods protection of his people from such a malicious enemy as Amalek was For God would that Ioshua should succeed Moses and that Ioshua should root out the nations which inhabited the land that God gave to the Israelites and therefore for his encouragement he would have him oft to set before him this victory A more particular reason of the foresaid memoriall is rendred by God himselfe in the words following as the first particle being a causall conjunction importeth * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FOR For I will utterly put out c. The word translated * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out is applied to such things as being oilie or greasie or otherwise foule are cleane wiped The * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke words whereby the LXX do ordinarily interpret it import also as much This word is used where the Lord thus setteth out the desolation of Ierusalem f f f 2 King 21. 13. I will wipe Ierusalem as a man wipeth a dish wiping it and turning it up side downe Here the city is resembled to a dish the inhabitants thereof to the filth that cleaveth therto when such inhabitants are destroyed the city is said to be wiped of them g g g Gen. 7. 23. It is also applied to Gods wiping or sweeping away the whole world with the floud And to h h h Isa 43. 25. Gods wiping away our sinnes which are as thorowly taken away as any thing can be The word therefore it selfe implieth an utter extirpation or desolation But the kind of phrase addeth much emphasis thereto which is this in wiping away I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wipe away Our English not unfitly thus expresseth it I will utterly put out What is it that shall so utterly be put out Not some of the meaner sort not such as rise up in armes not some of the chiefest not some of one sort or some of another onely but Amalek the whole stock the whole nation and that so thorowly so utterly as none shal be preserved to reserve and raise up their name againe Therefore God saith I will utterly put out the remembrance of Amalek And that not only out of that part of the earth where they then lived but * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vbivú terrarum suerit quà m laté patet coelum Trem Iun. in hunc loc from under heaven that is from every part of the earth that is any where under the cope of heaven i i i Deut. 25. 19. In this very sense is this phrase used of Amalek in another place and of k k k 9. 14. 29. 20. others in other places Here have we in Summe A manifestation of Gods indignation against malicious enemies of his Church This is further set out by the Certenty Extremity thereof The registring shewes the Certenty Their utter ruine the extremity The registring of it is done two wayes 1. By writing it 2. By rehearsing it In setting downe the former are noted the Persons Matter The Persons are Principall The LORD Ministeriall Moses The Matter declares 1. The Thing enjoyned Write in a booke 2. The End thereof For a memoriall In setting downe the latter are also noted the Thing to be done Rehearse it Person before whom In the eares of Ioshua In declaring the extremity of the judgement he noteth 1. The Revenger I will saith the Lord. 2. The Revenge The Revenge is aggravated by the Kind Put out the remembrance Extent From under heaven From this Manifestation of Gods indignation as it is here described ten especiall points of instruction may be collected 1. The Principall Person that first appointeth this Record the LORD sheweth that I. God of old was the authour of records 2. The Minister Moses giveth instance that II. God useth mans Ministry in preserving records for his Church 3. The action enjoyned Write this proveth that III. Memorable matters are to be registred 4. The Instrument wherein it was to be written a booke declares that IIII. Publique records are to be safe kept 5. The End why this is to be written for a memoriall argueth that V. Iudgements on enemies of the Church are to be kept in memory 6. The other part of the charge concerning the rehearsing of that which was registred implieth that VI. Matters worth record must be rehearsed 7. The Person to whom that which was written must be rehearsed in the eares of Ioshua intimateth that VII Governours of Gods Church must especially be acquainted with Gods former dealings 8. The chiefe Author of the judgement here mentioned I will saith the Lord giveth evidence that VIII It is God that avengeth 9. The kind of judgement put out the remembrance importeth that IX God may be provoked to the utter ruine of a people 10. The extent of this judgement from under heaven evinceth that X. There is no place of safety from Gods revenge §. 62. Of Gods causing records I. * * * See § 6. GOD of old was the Author of records This is true of the most ancient admirable approved and every way the best records that ever were which a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellency and super-eminency are called b b b Mat. 21. 42. Scriptures c c c Rom. 1. 2. Holy Scriptures For of them saith an Apostle d d d 2 Tim. 3. 16. All Scripture is given by inspiration of God and another e e e 2 Pet. 1. 19 21 No prophesie in Scripture is of any private motion c. but holy men of God spake as they were moved by the Holy Ghost God would have not the present age onely but also all succeeding ages to reape benefit by the evidences of his wisdome power mercy justice and other his divine properties and therefore caused the records of them to be written This the Holy Ghost expresly noteth saying f f f Rom 4 23 24. It was written for us g g g 1 Cor. 10 11 All these things are written for our admonition h h h Rom. 15. 4. Whatsoever
k k k Eph. 2. 14. our peace yea he that was the most lively type of Christ l l l Heb. 7. 2. King of peace and m m m Gal. 5. 22. peace is reckoned up among the fruits of the spirit and n n n Prov. 3. 17. all the paths of wisdome are said to be peace and Gods covenant o o o Num. 25. 12. the covenant of peace and Christs Gospell p p p Eph. 6. 15. the Gospell of peace and Ministers of the Gospell q q q Isa 527. publishers of peace whose feet in that respect are said to be beautifull Finally peace makes an heaven on earth In heaven it Differamus omnes laudes pacis ad illam patriam pacis Ibi eam plenius laudabimus ubi eam plenius habebimus Aug. Enar. in Psal 147. shall without any interruption of warre or other jarre be fully enjoyed Let us therefore put off all further praise to that country of peace where thorow a more full fruition therof we shal be enabled more fully to set it forth Only by this that hath been spoken of peace let it be well considered how evill warre is which deprives us of this precious pearle Peace What cause have we in this respect to praise God for the prosperous raigne of blessed Queene Elizabeth who by the warres which she had procured and setled this peace as also for the quiet raigne of that great Peace-maker King Iames by whom peace was continued to the time of our now royall Soveraigne King Charles whom the God and Lord of peace in peace long continue among us that we and our posterity may long enjoy peace and partake of the benefits of peace particularly of the Gospell of peace and thereby be brought unto eternall peace Amen Amen As a further demonstration that the Peace which we have long enjoyed and the troubles of former ages are ordered by the divine providence Hereunto is added A Treatise of the Extent of Gods Providence set outin a Sermon preached the 5. of Nov. 1623. occasioned by the downe-fall of Papists in a Chamber at Black-Friers ten daies before THE EXTENT OF GODS PROVIDENCE Set out in A SERMON PREACHED in Black-Fryers Church U. Nov. 1623. On oocasion of the Downe-fall of Papists in a Chamber at the said Black-Fryers 1623. Oct. 27. stilo vet Nov. 5. stilo novo By WILLIAM GOVGE Expaviscis in minimis Lauda magnum Aug. Enar. in Psal 148. LONDON Printed by George Miller for Edward Brewster and are to be sold at his Shop at the Signe of the Bible at the great North doore of Pauls 1631. THE EXTENT OF GODS PROVIDENCE Set out in A SERMON preached in Black-Friers Church 5. Nov. 1623. on occasion of the Downe-fall of Papists at a Iesuites Sermon in a Chamber at the said Black-Friers 1623. Oct. 27. stilo vet Nov. 5. stilo novo §. 1. Of the meaning of the text Mat. 10. 29 Are not two sparrowes sold for a farthing and one of them shall not fall to the ground without your Father 30 But the haires of your head are all numbred 31. Feare ye not therefore ye are of more value then many sparrowes THE maine Scope of the latter part of this Chapter from the sixteenth verse to the end is to encourage Christs Disciples in speciall but in generall all Christians against all that for their vocation and profession sake can by man be done to molest or annoy them Among other arguments tending to that Scope one is with much emphasis pressed in this text The argument is taken from Gods Providence and enforced by the extent of that Providence In expressing hereof every word hath his weight 1. Among Creatures upon which the divine Providence exerciseth it selfe not the glorious Creatures in heaven but such as are a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon earth are culled out to give evidence thereof 2. Among creatures on earth choice is made not of such as are Lords or beare the divine image in their reasonable soule but of an unreasonable creature a bird 3. Among unreasonable creatures is culled out not the greatest Quis disposuit membra pulicis culicis ut habeant ordinem suum c. Aug. Enar. in Psal 148. as the whale in the water the elephant or lion on the earth the eagle in the aire but a little bird a sparrow 4. Among these little birds the least is mentioned and expressed by a c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passerculus dimin of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diminutive little sparrow 5. The more to manifest the meanenesse of this creature the price thereof is set downe which is the least price in use a farthing Here also to amplifie the meannesse of this price a diminutive is used a d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minutus assis little farthing And as if one little sparrow alone were not worth any price at all e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Providentia Dei quinque passeres qui venduntur dipondio gubernantur Hier. Comment l. 3. in Eph. 5. two sparrowes are said to be sold for one little farthing Yea in Luke 12. 6. five of them are said to be bought for two little farthings 6. To declare the divine Providence to extend it selfe not onely to the severall kinds of creatures but also to every particular it is added f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one of them 7. To prove that the most casuall things are ordered by Gods providence he saith not of this little bird it is fed or preserved but it g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falleth not indefinitely Now there are many wayes whereby little birds fall to the ground If they be kild they fall downe When they want meat they fall downe They fall downe to gather strawes and feathers for their nests They oft fall downe on meere casualty flying from tree to ground from bush to ground and from other places to the ground on a kind of wantonnesse yet in all these or any other particulars this falling downe to the ground is ordered by the divine Providence 8. To shew that y t God which ordereth all the forementioned matters is the same God who hath so far respected man as to give him the greatest gift that possibly he can give to any creature and whereof any creature can be made partaker namely Iesus Christ his onely begotten Sonne in him to adopt us to be his children and to provide for us as for his children he useth this note of speciall relation betwixt God and man h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your father implying thereby that he may not that he cannot be thought to neglect those children of men whose father he is in an especiall manner 9. To amplifie all very emphatically by an interrogation he propoundeth the point i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not
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
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.
Psal 69. 31. prayer pleasing and acceptable unto God 6. o Lev. 16. 13. Incense was a meanes to pacifie Gods wrath as here in the text So prayer By p Exo 32. 14. Moses his prayer was Gods anger appeased 7. q Numb 16. 40 Incense was to be offered up by Priests onely r Rev. 1. 6. So are all Saints made spirituall Priests and s 1 Pet 2. 5. thereby fitted to offer up the spirituall incense of prayer §. 38. Of incense typifying Christ THat Incense was a type of Christ may be collected by the Apostles specifying the a Heb. 9. 4. golden censer which was onely for incense among other Legall types of Christ The golden censer was a type by reason of the incense for which it was made much more therfore must the incense it selfe be How sundry types may be applied to Christ a type If it be demanded how the one and the other too could be a type of Christ I answer In regard of severall matters appertaining to Christ Some types set out one of Christs natures others another Some his person others his offices againe others speciall benefits that the Church reaped by Christ In a word the sundry and severall types under the Law set out sundry and severall excellencies that were in Christ and sundry and severall benefits that issue from him That the fitnesse of the types here mentioned may be the better discerned I will paralell and set out the incense censer fire and altar in such manner as with good probability may be applied to Christ 1. The Incense was made of the b Exo. 30. 34 38 best spices in the world The like perfume might not be made 1. Christ was c Cant. 5. 10. the chiefest of ten thousand d Psal 45. 2. Fairer then the children of men None like to him 2. Incense was to be e Exo. 30. 36. beaten very small 2. Christ was f Isa 53. 5. bruised for our iniquities 3. Incense was burnt with g Lev. 16. 12. hot coales of fire 3. Christs death was a tormenting death h Zac. 3 2. He was a brand pluckt out of the fire 4. Incense was put upon a i Lev. 16. 12. Censer The Censer was of k Heb. 9. 4. gold * Exo. 30. 1. c So was the altar upon which it was burnt 4. Christ l Heb 9. 14. thorow the eternall Spirit offered himselfe then which nothing more precious more durable A golden censer and altar is expresly applied to Christ Rev. 8. 3. 5. The Incense was brought m Lev. 16. 13. before the Lord into the most holy place 5. Christ is n Heb. 8. 1. in heaven before his Father even at his right hand 6. The smoake of the Incense like o Lev. 16. 13. a cloud covered the mercy-seate p Heb. 8. 1. Isa 4. 5. 6. Christs intercession so covereth the throne of grace in heaven as our sinnes are not seene 7. The sent of the Incense was very sweet Therfore it is called q Exo. 35. 28. sweet incense 7. r Ioh. 11. 42. 16. 23. Christs intercession is very pleasing to God ſ Isa 42. 1. Gods soule delighteth in him t Mat. 3. 17. He is his beloved Sonne in whom he is well pleased 8. u Lev. 16. 13 14. Incense was caried with bloud into the most holy place 8. x Heb. 9. 12. Christ with his owne bloud entred into the holy place Satisfaction and intercession go together 9. y Numb 16. 48. Offering incense was a meanes of attonement betwixt God mā 9. Christ is z 1 Ioh. 2. 2. the propitiation for our sinnes a Rom. 5. 10. By him we are reconciled to God and b 11. have received the attonement 10. c 2 Chro. 26. 18 Incense was to be offered up only by a Priest 10. d Heb. 8. 1. Christ was a true Priest So fit to make intercession No Angell no Saint can do it The type being thus applied to the truth in the particular circumstances thereof we will insist especially upon the maine substance here intended which is the true meanes whereby God is appeased here typified by Aarons offering incense namely Iesus Christ the beloved Sonne of God his making of intercession for sinners §. 39. Of the vertue of Christs intercession to appease God CHrist by his intercession is the onely true meanes of appeasing God All Legall rites instituted to this purpose were types hereof For the whole Law was a Col 2. 17. a shadow of things to come but the body is of Christ He is that b Gen 3. 15. seed of the woman that should bruise the serpents head and so slay hatred c Gal. 3. 16. He is that Seed of Abraham in whom all nations should be blessed by reason of this attonement He the d Heb. 10. 10. propitiatory sacrifice he the e Eph. 5. 26. cleansing water he the incense he the f Ioh. 3. 14 15. Brasen Serpent by which such as are stung by sinne and Satan are cured To omit other types g Eph. 2. 14. He is our peace h 1 Ioh. 2. 2. He is the propitiation for our sinnes i 1 Tim. 2. 5. He is the Mediatour betwixt God and man k 2 Cor. 5. 18. God hath reconciled us to himselfe by Iesus Christ l Rom 3. 25. whom God hath set forth to be a propitiation Therefore m Hebr. 1. 3. when he had by himselfe purged our sinnes he sate downe on the right hand of the Majesty on high where n 7. 25. he ever liveth to make intercession for us On which ground the Apostle maketh this holy challenge o Rom. 8. 34. Who is he that condemneth It is Christ that died yea rather that is risen againe and is even at the right hand of God who also maketh intercession for us Thus we see how plentifull and evident the holy Scripture is in this principle of our Christian Faith p 1 Tim. 3. 16. Christ being true God q Mat. 17. 5. his Fathers beloved Sonne in whom he is well pleased and having r Heb. 9. 12. by his owne bloud obtained eternall redemption he hath a power and right to quench the fire of Gods wrath and to make peace betwixt God and man The dignity of his person and the all-sufficiency of his sacrifice have made way thereto The like can not justly be said of any other meanes whatsoever in heaven or in earth Wherefore ſ 1 Tim. 2 5. There is one one onely Mediatour betwixt God and man the man Christ Iesus §. 39. Of the vanity of meere creatures intercession SVrely they do more incense then appease God who to the heape of their other sinnes adde this high pitch of presumption Intercession of men or Angels Can mans invented incense offered up with strange fire pacifie Gods wrath For intercession of men