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
typified the true Of Christs intercession See §. 38. and great High-Priest the Lord Iesus Christ our Mediatour who stands betwixt us and the destroying wrath of God This phrase betweene the living and the dead sheweth that the dead fell among the living so as the living were in great danger of death Hereupon it is inferred that the plague was stayed The word translated stayed properly signifieth to shut or hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit in a thing so as it cannot come forth It is oft put for a Gen. 16 2. 20 18. Pro 10. 16. closing up a womans wombe so as no child can come from thence And for b 2 Chro 7. 13. 1 King 8. 35. shutting up or closing the heavens so as they cannot send downe raine and c Ier. 20. 9. for fast holding in of fire so as it cannot breake forth All these applications of the word do imply that the Lord by a strong hand held this plague which was as a devouring beast desirous to devoure more had more that it should do no more hurt We have here in this Verse The efficacy of the meanes which Aaron used Two points are particularly expressed 1. The Manner of using the meanes He stood betweene the dead and the living 2. The Effect thereof The plague was stayed The mention of the living in the former part for whose preservation Aaron stood betweene them and the dead giveth us to understand that I. Meanes is to be used for preservation of the living The mixture of the dead with the living implied by Aarons care to stand betweene them shewes that the living were in great hazzard of death even in regard of humane meanes in a desperate case and doth us further to wit that II. Meanes must be used in most desperate distresses The latter part which declareth the Effect of the meanes as it hath relation to the meanes used giveth instance that III. Warrantable meanes rightly used proove effectuall As the said effect of staying the plague hath relation to God to whom the incense was offered up and by whom that effect was brought to passe it giveth proofe that IIII. God hath an absolute power over plagues As he sent this plague whereof * See §. 48. before so he pulls backe and restraines this plague he so closeth the mouth of this devouring beast as it can destroy no more he so shutteth up and fast tieth this mad dog as it cannot bite one more §. 65. Of using meanes to preserve the living I. * See §. 64. MEanes must be used for preservation of the living a Exo. 32. 28 c. After that three thousand of those that came out of Egypt were slaine for worshipping the golden calfe that Aaron made Moses goeth up againe to the mount to pray for their preservation who were remaining b 2 Sam. 24. 17. So David for those who were reserved after that seventy thousand were destroyed with a pestilence This was it which c Isa 37. 4. Hezekiah desired Isayah to doe Lift up thy prayer for the remnant that is left d Ier. 42. 2. and which the remainder of the people after the captivity desired Ieremiah to do Pray for all this remnant While men live if they have sinned they may repent Benefits of life Eccl 7. 2. The living will lay things to heart While they live they may use the gifts and abilities of minde or body which God hath given them to the honour of God and to their owne and others good while they live they may increase in the good things they have they may also attaine unto more while they live they may make sure to themselves the eternall salvation of their soules Life is the time of receiving all needfull grace and f Gal. 6. 10. of doing all manner of good It is g Ioh. 9. 4. the day wherein men may work h Isa 38. 18 19 The living the living he shall praise thee O Lord. The grave cannot praise thee death can not celebrate thee they that go downe into the pit cannot hope for thy truth i Eccl. 9. 10. There is no worke nor device nor knowledge nor wisdome in the grave In these respects true is this proverbe A living dog is better then a dead lion How foolish how impious how sacrilegious are they See more against praying for the dead in The whole armor of God on Eph. 6. 18 §. 39 40 c. that spend this sweet incense of prayer in vaine as all they do that offer it up for the dead If it were useful for the dead why did Aaron stand betwixt the living and the dead Why did he make a difference betwixt them Why did he not offer in cense for the dead as well as for the living As we desire to make prayer acceptable to God comfortable to our owne soules and profitable to others let us powre them forth for those of whom there may be some hope and those are only the living k 2 Sam. 12. 22. While the child was yet alive saith David I facted and wept For these even for all sorts of these in health in sicknesse in safety in danger while they are young well growne or old in what case soever of what state soever they be and for obtaining of what good soever may be needfull for them and for deliverance from what evill soever they are subject unto we may we must pray §. 66. Of using meanes in desperate cases II. * See §. 64. MEanes must be used in most desperate distresses This is especially to be understood of spirituall meanes whereby immediately and directly helpe is sought of God who can helpe in such cases as men can see no hope of helpe therein Physitians may see good ground to give over a patient knowing that according to the ordinary course of nature all the meanes that they can use will do no good But a Christian must never cease to use the spirituall Catholicon that generall remedy which is fit for any malady prayer Note the instances given in the former Section and you shall find Moses Davids Isayahs Ieremiahs prayers to be made in desperate cases a 2 Sam. 12. 16. Dauids child was questionlesse in mans eye past recovery when he fasted and lay all night upon the earth and besought God for it Much more past recovery was b Isa 38. 1 2. Hezekiah when God sent him this message Thou shalt die and not live yet he prayed unto the Lord and was heard The cases of many that came to Christ for cure in the dayes of his flesh were very desperate yet found they helpe Among other c Mar 5. 25. A woman which had an issue of bloud twelve yeares and had suffered many things of many Physitians and had spent all that she had and was nothing bettered but rather grew worse came to Christ and was cured So d
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
expedit Aug Eo q quest 4. 83. if God seeth it not good for him Yea what believer would not die of the Plague if his wise Father seeth it to be the best for him to die of that disease b 2 Sam. 24. 17. Quid interest utrum sebris an serrum de corpore solverit Non qua occasione sed quales ad se exe ant Dominus attendi◠in servis suis Aug Epist 122. ad Vict. David could have bene content to have died of this disease if it had so seemed good to the divine wisdome For what skilleth it whether sword or sicknesse Plurisie or Plague loose the soule from the body God especially observes in what disposition not by what meanes his servants depart out of this world to him 3. Without question therefore true believers may die of the Plague and many have in common infections been taken away thereby yet in mercy as was * §. 13. Gen. 40. 20 21 22. before shewed And as there was a great difference betwixt taking Pharaohs chiefe butler and chiefe Baker out of prison the head of them both was lifted up but of one to his high office of the other to the gallowes so can God make a greater difference betwixt the godly and ungodly even when he takes them both out of the prison of this body by one and the same disease suppose the Plague He can hereby advance one to heaven and thrust downe the other to hell as he dealt with the two theeves that hung on the crosse with Christ §. 17. Of avoiding communion with the wicked for avoiding their judgement II. * See §. 11. THey that would avoid the judgement that fals on the wicked must avoid communion with them For this end did a Gen. 6. 13. God cause an arke to be made for Noah and his family to go into from the old world that so they might be preserved from the generall deluge and b 19. 12 14. sent his Angels to bring Lot and such as belonged to him out of Sodom To this purpose the people of God were advised to c Ier. 50. 8. remoue out of the midst of Babylon and d 51. 6. to deliver every man his soule which advice is also given in regard of spirituall Babylon e Rev. 18. 4. to come out of her and that on this ground that they receive not her plagues Saints by separating themselves from the wicked in time of judgement shew their care to use what meanes they can for preventing mischiefe which is a point of wisdome commended by the Holy Ghost who giveth this note of a wise man f Pro. 22. 3. A prudent man foreseeth the evill and hideth himselfe but the simple passe on and are punished This care of using meanes for safety and in the use of meanes to depend on God for his blessing is well pleasing to God g Act. 27. 22 24 31. God had promised that none in the ship with Paul should be lost yet when some of the ship-men were about to leave the ship Paul said Except these men abide in the ship ye cannot be saved All lawfull and warrantable means are the visible hand of Gods invisible providence To reject or neglect meanes is to refuse to take God by the hand when he reacheth it out unto us and to follow his visible direction It is therefore foolish presumption rather then a prudent resolution either to accompany those that are as it were in the fire of Gods judgement or not to go from them when a faire and warrantable opportunity is offered h Gen. 19. 14. This is taxed as a point of folly in Lots sonnes in law Iehosaphat too much failed herein He heard the Prophet say that i 1 King 22. 20 32. Ahab should fall at Ramoth-Gilead and yet he would accompanie him thither It had almost cost him his life §. 18. Of flying in time of Plague Quest IS it then lawfull to depart from our owne place and habitation in time of Plague Ans Difference is to be made in this case betwixt persons Who may fly that are free and not by any speciall bond of relation tied to others and such as are so bound As for the former sort such as are free I see no just reason why liberty of escaping should be denied to them 1. The departure of some may be a meanes in an infectious aire to keepe the infection from violence Much fuell where fire is kindled increaseth the fervour and violence of the fire Multitudes of people to an infected place are as fuell to the fire of pestilence 2. Such by escaping provide for their owne safety without prejudice to others For what prejudice can it be that such as are not by any particular bond tied to them that tarry leave them 3. The departure of some may make much to the benefit and advantage of such as tarry For they have the better opportunity of sending succour to them This was one reason why the people would not have David go into the field that he might b 2 Sam. 18. 3. succour them out of the City 4. c Mat. 10. 23. It is permitted to such in time of persecution to fly yea and d Mat. 24. 16. Fugit populus Hebraeorum ut fides ejus vita inter fluctus sibi apperiret vi am Ambr. de fug seculi in time of warre why not then in time of Plague Ob. 1. The Plague is an immediate stroke of God wherby such as he hath appointed to death are stricken It is not infectious Ans I grant it to be an extraordinary disease but not immediate The kind of disease and the effects thereof on mans body do shew that its no more immediate then many other diseases If because such as are appointed to death are strucken with it meanes of escaping it might not be used no meanes for avoiding any judgement might be used For the infection of it let experience determine that case Ob. 2. It is a fruit of faithlesnesse to shun the Plague Answ No more then to shun other dangers Men may indeed upon distrust fly but that shewes the frailty of the person not the unlawfulnesse of the action Ob. 3. If some fly all may fly So the sicke be left without succour Answ 1. Some are more bound to venture the hazard then others As Magistrates for keeping good order Ministers for feeding the soule Neare of kindred for looking to their bodies Such as are under command as children and servants 2. Others are not so subject to infection as aged 3. Others are not of such use but may better be spared as the poorer and meaner sort The people would say to David thou art worth 10000 of us 2 Sam. 18. 3. §. 19. Of leaving multitudes in evill III. * See §. 11. MVltitudes conspiring in evill must be left It was the commendation of those 7000 in Israel a 1 King 19 18 of whom
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
of the soule Read for this Ios 7. 6. 2. Prostrating 2 Sam. 12. 16. Ezra 10. 1. Mat. 26. 39. The gestures of the particular parts of the body are many more as 1. Lifting up eyes This giveth evidence of our expectation of helpe from above and of our faith fixed on him 3. Lifting up eyes who is in heaven For the eye in prayer when it is lift up useth to stand fixed in which respect Christ is said to lift up his eyes and to looke to heaven Ioh. 11. 41. Mat. 14. 19. Pronaque cum spectent anima lia caetera terrā Os homini sublime dedit coelumque videre Iussit Sec. Ovid Metamorph. l. 1 See the Saints Sacrifice on Psal 116. §. 25. 4. Lifting up hands and David expressing prayer by this phrase addeth the reason thereof thus I will lift up mine eyes unto the hills from whence commeth my helpe c. Psal. 121. 1 2. 113. 1 2. Herein lieth an apparent difference betwixt man and other creatures For where other creatures looke downeward mans countenance is made more erect And where other creatures have but foure mustles in their eye man hath a fift to lift the eye upward 2. Lifting up hands or spreading them abroad Hereby we manifest that we can find no succour in our selves but are ready to receive it from him on whom we call and to whom we stretch our hands Thus Salomon in his solemne prayer spread forth his hands towards heaven and under this phrase setteth out the prayer of others 1 King 8. 22 38 54. So doth David Psal 141. 2. and Ieremiah Lam. 3. 41. 3. Casting downe eyes This testifieth an holy shame and 5. Casting downe eyes confusion of face by reason of a mans unworthinesse and unfitnesse to appeare in Gods sight Take instance hereof in the penitent publicane Luk. 18. 13. and in devout Ezra Ezr. 9. 6. 4. Knocking the breast Contrition of heart and compunction 6. Smiting breast of spirit godly sorrow and griefe is hereby manifested In such respects the fore-named Publican is said to smite his breast Luk. 8. 13. 5. Renting clothes pulling haire off the head and beard 7 Renting garments c. these are gestures which Ezra used Ezr. 9. 3 5. to which may be added the penitent womans teares with which she washed the feet of Christ and her wiping them with the haire of her head Luk. 7. 38. Deep apprehension of sin and much aggravation of griefe is by these and other like unusuall gestures declared 6. Kneeling This is the most usuall and proper gesture for prayer For examples read 2 Chro. 6. 13. Ezra 9 5. 8. Kneeling Dan. 6. 10. Luke 22. 41. Act. 7. 60. 9. 40. 20. 36. 21. 5. 8. Kneeling Deum genu posito adoramus fixo in terram poplite magis quod ab eo petimus impetramus Legimus enim Paulū in littore sic orasse geniculationes in oratione praeceptas Hier. Comment lib. 2 in Eph. 3. The very act of prayer is implied under this gesture Eph. 3. 14. Psal 95. 6. That homage which we owe to God that reverend respect which we beare to him that honour which we desire to yeeld to him is hereby testified All these gestures as occasions serve well beseeme those that call upon God But because here mention is made only of standing it shal be sufficient to have named the other §. 23. Of standing in prayer EXOD. XVII IX I will stand FRequent mention is made of standing at prayer For proofe whereof among others take notice of these 9. Standing Stantes oramus quod est signum resurrectionis Aug. Ianuatio Epist 119. Et de Serm. Dom. in monte ◠2. Scriptures Gen. 18. 22 23. 24. 13. 1 Sam. 1. 26. Neh. 9. 2 4 5. Mat. 6. 5. Luk. 18. 11 13. Mar. 11. 25. Christians in the Primitive Church on the Lords daies and also on sundry other Festivals did use to pray standing In many respects doth this gesture well become the divine exercise of prayer 1. It is a reverend manner of presenting ones selfe to God 2. It is an outward means of raising mens hearts and thoughts from earth to heaven For in this kind of gesture is the head raised furthest from the earth nearest to heaven It is not so in bowing sitting kneeling lying 3. It is a testification of our acknowledgement of Gods Soveraignty authority and dignity Therfore among men inferiours stand before them under whose command they are 1 King 3. 16. 10. 8. Dan. 7. 10. 4. It is a signe of stedfast faith in prayer It is oft put for a gesture of steddinesse and opposed to leaning wavering reeling 1 Cor. 16. 13. Eph. 6. 13 14. Hereby Moses might then imply 1. That he would present himselfe before the throne of God for them 2. That he would elevate his heart and lift up his desires to heaven 3. That he would do what he did with due reverence and respect to Gods excellency and soveraignty Stabat Moyses expectans fidem coelestium promissionum Amb Comment in Psal 118. Ser. 19. 4. That he would with the best stedfastnesse of faith that he could pray for them expecting the truth of divine promises Thus he sheweth that on his part he would not be wanting to do what belonged to him that they might be the more stirred up to do on their part what belonged to them and that all might with the stronger confidence expect a good issue Therefore this he professeth to do before hand thus as our English translates it I will stand Or to turne it word for word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal Benoni Me consistente Trem. Iun. I standing which implieth a continuance in doing what he undertooke to do together with an outward manifestation thereof For by saying I will stand he meaneth as much as if he had said I will pray and you shall see that I pray This gesture of standing being proper to prayer sheweth what they may do who are so thronged as they cannot kneele They may stand So as it taketh away their pretext who in strait pewes sit at prayer because forsooth they cannot kneele But I conceive that where a man can sit he may much better stand §. 24. Of the time and place of Moses his prayer THe time which he limiteth for performing the forementioned duty is not much delayed nor farre put off but rather the first opportunity is taken For this word * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomorrow hath relation to Amaleks setting upon them and implieth the next day sooner then which an army could not have beene gathered together The place also is expressed On the top of the hill At the time that Amalek set upon them they were in a vallie or in a plaine and there Ioshua went out against them But Moses Why Moses went up to the top of an hill goeth to the top
of an hill neare to that vallie and that for sundry just and weighty reasons as 1. That he might the better discern the battell and know whether Israel or Amalek had the better and answerably order his prayer Quando flamus ad orationem vigilare incumbere ad preces toto corde debemus Cypr. Ser. 6. de Orat Dom. Vtiliter orationis tempore etiam corporalis loci secretum quaerimus Bern de Ascens Dom. Serm. 4. Clamat cor nostrum sublimita te cogitationum Amb. Cōment in Psal 118. Ser. 19. vers 1. 2. That Ioshua and his souldiers might behold Moses lifting up his hands and thereby be the more encouraged 3. That he might be the more quiet and free from disturbance and distraction which he could not have beene if he had remained in the plaine among the people or if he had been in the army For when we set our selves to prayer we must set our selves therto with the whole heart Therefore in time of prayer we may usefully seeke secrecy of place 4. That by the open sight of heaven his spirit might be the more cheared his thoughts more elevated and so his prayer the more sharpned and his faith the more strengthened For by the sublimity of our thoughts our heart is enlarged By all these we see that he chose a very fit place for his purpose §. 25. Of the rod which Moses used EXOD. XVII IX With the rod of God in mine hand MVch is spoken of the rod here mentioned But what kind of rod it was is not agreed upon by all * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit declinavit The word according to the notation of it signifieth a thing to leane on The strength of bread is set out by this word and stiled a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis baculum Lev. 26. 26. the staffe of bread That also whereupon wicked men do repose their trust and confidence is by this very word expressed and called b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculum impiorū Isa 14. 5. the staffe of the wicked c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum chirik significat tectum Cum patach baculum A bed whereupon a man lieth and resteth himselfe is signified by a word which commeth from the same root and hath the very same letters though not the same points wherein the LXX being somwhat mistaken do translate the Hebrew word that signifieth a bed by a Greeke word that signifieth a staffe which gave occasion to that seeming difference betwixt Moses and him that wrote the Epistle to the Hebrewes about Israels bowing himselfe d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad caput lecti upon the beds head as it is in Gen. 47. 31. and e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super extremo baculi sui Vpon the top of his staffe as it is in Heb. 11. 21. Both which may well stand together For being an old man and weake he was faine to have a staffe to rest on and leaning thereon he bowed towards the beds head By the fore-named notation and usuall acceptation of the word it appeareth that that which is here translated a rod was not a wand as some would have it or a riding stick such rods are not to be leaned upon * * * Isa 10. 15. The Prophet Isaiah where he maketh an expresse difference betwixt a rod and a staffe useth f f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word to set out a rod and g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of this text to set out a staffe The rods which the chiefe of every Tribe used to have have this h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 17. 2. title which questionlesse were such as prime Officers at Court use to have called White-staves The first time of mentioning the rod here spoken of was when i i i Exo 3 1. 4. 2. God appeared to Moses as he was keeping sheepe Whence some and that not without probability do gather that this which is translated a rod was a shepheards crooke But were it a shepheards crooke or a staffe or a wand in regard of the use that we may make thereof all is as one This is it whereof God said to Moses k k k Exo 4. 17. Thou shalt take this rod in thine hand wherewith thou shalt do signes Wonders done with Moses his rod. De mirandis factis per virgam Moysis lege Hieron Comment in Ezek. 29. lib. 9. Many admirable things are noted of this rod. By it 1. It being turned into a serpent the rods of the inchanters which seemed also to be serpents were swallowed up Exo 7. 10 12. 2. The waters in the rivers of Egypt were turned into bloud Exo. 7. 20. 3. Dust was turned into lice Exo. 8. 17. 4. Thunder haile and lightning fell Exo. 9. 23. 5. An East-wind was raised which brought grashoppers Exo. 10. 13. 6. The Red Sea was devided Exo. 14. 16. 7. The rock gave out water Exo. 17. 6. 8. The victory here mentioned was obtained Exod. 17. 9. Why called the rod of God Virga Dei dicitur quae primum dicta est virga Aaron postea vero virga Moysis sic ut dicitur spiritus Heliae qui est spiritus Dei cujus particeps factus est Helias c. Aug. Quaest super Exo. l. 2 q. 65. This rod is here as in other places called the rod of God because 1. God appointed Moses to use it Exo. 4. 20. 2. God promised that wonders should be done by it Exo. 4. 17. 3. God wrought the miracles that were done by it so as it was Gods instrument Exo. 3. 20. 4. It was a visible memoriall of Gods mighty power Exo. 17. 5 6. It is also a a a Exo. 7. 9 12 19. 8. 16 17. sometimes called Aarons rod because God appointed Aaron to use it in working the first miracles that were wrought in Egypt And it was most usually stiled b b b 9. 23. 10. 13. 14. 16. 17. 5. Moses his rod c c c 4. 2. because it first belonged to him before any miracles were wrought by it and because he most used it This Rod Moses here promiseth to take with him in his hand that being in the mount he might hold it up as the Lords standard and that both in regard of himselfe and also in regard of the souldiers in the field For himselfe that by looking on it he might be put in mind of Gods former works manifested by that rod and so have his faith the more strengthened For them in the field that they might have a visible evidence of his sted fastnesse in calling upon God for them and so be the more encouraged §. 26. Of the resolution and observations of the latter part of the ninth verse EXOD. XVII IX To morrow I will stand on the top of the hill with the rod
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
children This exception the Law expressy maketh Deut. 20. 14. Ob. In other places Gods people are commanded to slay men and women infant and suckling 1 Sam. 15. 3. Answerably the Israelites dealt with many of their enemies They utterly destroyed all both man and woman young and old c. Ios 6. 21. Answ 1. Particular charges make extraordinary cases as g g g Gen. 22 2. the charge given to Abraham for sacrificing his sonne Extraordinary cases are not exemplary They are rather matters of admiration then imitation 2. The people who were so to be dealt withall were by God devoted to utter destruction Some because their land was given by the supreme possessour of heaven and earth for an inheritance to his people The Law therefore that speaketh of sparing enemies hath this exception h h h Deut 20. 16. But of the cities of those people which the Lord thy God doth give thee for inheritance thou shalt save alive nothing that breatheth Others were devoted to destruction because of their implacable hatred unsatiable wrath and intolerable wrongs against the people of God As i i i Exo 17. 14. Deut. 25. 17 18 19. 1 Sam. 15. 2 3. Amalek 3. If enemies will hearken to no conditions of peace but obstinately stand out to the very uttermost in such a case saith the Law k k k Deut. 20. 13. Cur irasceretur Deus adversus Chaldaeos quos ipse misit ad capiendum Israel Respondit illos abusos esse crudelitate suá plus imposuisse plagarum quam Dei ultio flagitabat Hier. Comment in Isa 46. In what cases enemies may be tortured Thou shalt smite every male with the edge of the sword 3. Put not those whom thou flayest to exquisite torments God protesteth against the Syrians Am. 1. 3. for their cruelty in that having overcome Gilead they threshed the inhabitants thereof with threshing instruments of iron and against the Ammonites who ript up the women with child of Gilead Am. 1. 13. Quest May not enemies in any case be tortured Answ Yes 1. In case of question when otherwise they will not confesse the truth 2. In case of talio or requiting like for like as n n n Iudg. 1. 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radamanthi jus ut Arist Eth. l. 5. c. 8. the Israelites dealt with Adonibezek whose thumbs and great toes they cut off For so had he done to threescore and ten Kings before 3. In case of revenging unsupportable insolences and injuries Hereby was o o o 2 Sam. 12. 31. David moved to put the Ammonites under sawes and harrowes of iron c. For they had p p p 10. 4. Villanously entreated the Ambassadors whom David in kindnes had sent unto them which was an insolency against the law of nations 4. In case of treachery perjury and breach of fidelity For this cause q q q Ier. 39. 6 7. Nebuchadnezzar slew the sonnes of Zedekiah before his eyes and then put out his eyes 4. What thou doest against thine enemies do in love 4. Slay in love Love their persons though thou hate their practises r r r Mat. 5. 44. Pray therefore for them Pray that God would turne their hearts and move them to cease from their hostility or pardon their sin Thus pious Magistrates will pray for the salvation of their soules whose bodies they adjudge to death 5. Avenge not thy selfe 5. Take heed of making that publique execution of justice an occasion of executing private revenge s s s 2 Sam. 3. 27 29. So dealt Ioab with Abner t t t 1 King 2. 32. which pulled vengeance on Ioabs head §. 61. Of the meaning method and matter of the foureteenth Verse EXOD. XVII XIIII And the LORD said unto Moses Write this for a memoriall in a booke rehearse it in the eares of Ioshua for I will utterly put out the remembrance of Amalek from under heaven THe * * * See §. 1. Event following on the fore-named victory remaineth to be handled It was a Memoriall thereof and that of two kinds One enjoyned by God The other made by Moses The former of these is here noted in this 14. verse which consisteth of two parts 1. To make a Memoriall of it 2. To rehearse it before Ioshua The primary and principall Authour of the memoriall here mentioned is Iehovah the LORD The Minister is Moses of whom we have spoken on the 9. Verse This charge was here given to him because he was the Lords Prophet to the people and the Recorder of Canonicall Scripture at that time The meanes of making this a memoriall is writing it in a Benefits of writing things booke Things written remaine Herein lieth a difference betwixt speaking and writing that things uttered by Vox audita perit littera scripta manet speech if they be not at the time of uttering fast laid up in a strong memory they vanish in the aire or if they be not remembred they onely who are then present when they are uttered have the benefit of that uttering But things written remaine againe and againe to be read to be read by those that are present at the writing or farre absent yea not only at that time but in future ages Thus that the covenant which the Israelites made with God might not vanish with the making of it b b b Neh. 9. 38. they write it And that all people neare at hand and farre off might take notice of the decree both for destroying and also for rescuing the Iewes the c c c Est. 3. 12. one and the d d d 8. 9. other decree were both written And that future ages might reape benefit by the mercy of God manifested in former ages it is said e e e Psal 102. 18. This shal be written for the generation to come Writing is then especially of use in the fore-named respects when things are written in a booke Loose papers are like loose broomes soone scattered and of little use But bookes are of sheets of paper rolled and bound up together so as they may easily and are ordinarily kept yeare after yeare age after age Q. What booke may this be thought to be Answ Because it is not expresly set downe mens conjectures thereabouts are various f f f Tostatus Quaest in hunc loc Some think that it was the book of the warres of God mentioned Num. 21. 14. Or the book of Iasher mentioned 2 Sam. 1. 18. which they suppose to be one and the same booke g g g Osian de Others that it was a booke then extant but now lost The notes in the former English translation take it to be the book of the law meaning therby as I take it this very booke of Exodus So do h h h Tuis Commentarijs de rebus istis ut infr 34. 27. Deut. 31. 9. Trem. Iun. in annot in
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
so as the land vomiteth them out Gen. 15. 16. Lev. 18. 25. What need is there now that men take heed of adding sin to sin and of aggravating sin by obstinacy impudency and other See A Plaister for the Plague on Num. 16. 45. §. 22. such like circumstances Assuredly as sin is multiplied aggravated so shall judgement also especially when multitudes run on headlong to sin And if lighter judgements prevaile not God will not cease till he have utterly ruinated them This of old was threatned this in former ages hath Lev. 26. 18 32. been executed Now God stil remaineth to be the same God as just as jealous as powerfull as ever he was With the froward he will shew himselfe froward To them that are unsatiable Psal 18. 26. in sin God will be implacable in wrath §. 71. Of Gods revenge in every place X. * * * See §. 61. THere is no place of safety from Gods revenge a a a Ier. 16. 16. Behold saith he I will send for many fishers and they shall fish them and after I will send for many hunters and they shall hunt them from every mountaine and from every hill After that the King of Babel had destroyed the greater part of the Iewes in their owne country and caried many of them captive into Babylon a remnant of them continuing obstinately in their wicked courses thought notwithstanding Ier. 44. 12. that in Egypt they might be safe but even there also the hand of the Lord was stretched out against them and destroyed them Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God a farre off Can any hide himselfe in secret places that I shall not see him Do not I fill heaven and earth Psal 139. 7 c. Whither then shall any go from his Spirit or whither shall he flee from his presence c. The onely safe course when Gods wrath is provoked and the fire of his indignation flameth forth is not to fly from him but to fall downe before him as David did when he saw the Angell that smote the people with pestilence God useth to spare such as at the apprehension of his displeasure 2 Sam. 24. 17. humble themselves in his presence when from every place under heaven he destroyeth such as impenitently persist in sinne §. 72. Of the interpretation of the fifteenth Verse EXOD. XVII XV. And Moses built an altar and called the name of it IEHOVAH-NISSI * * * See §. 1. IN this verse the Memoriall which Moses made of the fore-mentioned victory is recorded In memory thereof he is said to build an altar The proper use of altars was to offer sacrifices on them The a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altare notation of the originall word importeth as much The frequent b b b Lev. 9. 7. charge to offer upon the altar and the answerable c c c Gen. 8. 20. practice of Saints in offering sacrifices on altars do further prove as much Yet also were they made for monuments as is evident by d d d Ios 22. 26 27. the apology which the Reubenites Gadites and halfe tribe of Manasseh made for the Altar which they built whereby they deny that it was for sacrifice and affirme that it was onely for witnesse Both these ends and uses were here questionlesse intented by Moses This word e e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aedificavit extruxit he built sheweth that it was now newly made and that upon occasion of the victory The particular name given to it importeth a memoriall The kind of name implieth a gratulation f f f Ios 8. 31. which of old was testified by erecting altars and offering sacrifices thereon This was thus done at this time because the Tabernacle was not yet erected nor the Priest-hood setled on Aaron and his posterity The particular name here specified word for word is this g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah my banner h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erexit vexillum Isa 10. 18. Nam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat erigere The root or primary word from whence the word translated banner commeth signifieth to lift up a banner or ensigne or to hold up a standard Now banners use to be erected in armies that by the sight of them souldiers might know whether to come or to go or where to stand In allusion whereunto the preaching of the Gospell to the Gentiles whereby they were called into the Church and there directed what to do is resembled to the i i i Isa 11. 10. 13. 2. 18. 3. lifting up of a banner or ensigne k k k Ier. 4. 21. 51. 12. Banners use also to be set up on the walls or towers of cities that are taken by conquest to shew that they are in the conquerors power Here this title banner hath relation to Moses his holding up his rod on the top of the hill and that as a banner or standerd as was before noted in the end of § 25. And by this title sheweth that it was the Lord who caused the banner to be held up in the field and to remaine steddy after the enemy was discomfited that is who afforded succour in the battel and gave such successe as like victorers they continued to hold up their banners The LXX Greeke Translators of the Bible in that respect well expresse the meaning of the word thus The Lord my refuge and S t. Hierom thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m Dominus exultatiomea vel exaltatiomea The Lord my rejoycing or my lifting up In this title Moses useth the first person and singular number thus n n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my banner partly in relation to this fore-named particular act of holding up the rod testifying hereby that it was not any vertue in the rod held up or in his act of holding it up whereby the victory was obtained but meerely the succour and successe which the Lord gave and partly in opposition to such as are out of the Church and enemies thereto so as the Israel of God the Church of God are comprised under this particle MY and thus the Church is under this first person brought in saying The Lord MY banner not the banner of aliens and enemies Of the title IEHOVAH THis title Iehovah was accounted by the Iewes themselves Nomen omnipotentis Dei quatuor literis Hebraicis scribitur apud Iudaeos vocatur ineffabile Hieron Comment in Ezek. 16. to be ineffable not meet to be uttered because it setteth out the incomprehensible and unutterable essence of God They therfore though in holy Scripture they find written printed the letters vowels of this name Iehovah yet pronounce it not But where they find a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai
avoid death which they could not escape Behold here the difference betwixt men that have faith and faithlesse men §. 61. Of publique persons forbearing to visit particular persons infected with contagious diseases 1. Quest ARe such as have publique callings bound to goe to particular and private persons being infected with the plague to visit them Answ I find no ground in sacred Scripture to bind publique persons to hazzard their life in particular mens cases They are set over a Society not over one or two particular persons Indeed every particular member of the Society belongeth to their charge and they ought to do what they can to the good of every particular person under their charge so farre as may stand with the good of the whole body and prove no prejudice thereto But if by visiting particular persons they should be infected and by that infection their life taken away would not this prove a prejudice and dammage to the whole body Is it the way is it the calling of a publique person to go into a particular mans house that is infected Private persons may every where be found out competently enabled to do such duties as are requisite to be done to such as are visited with the sicknesse or at least fit persons that have not publique imployments may be chosen out and set apart to visit the sicke in contagious places to comfort them and to see all things meet for them to be duly performed §. 62. Of substituting others in ones place in time of danger Quest WHat if others may be got to supply the places of such as have the fore-mentioned speciall callings may not this supply give dispensation to them for some absence Answ Questionlesse difference may be put betwixt persons Some Magistrates are of such use in a common-wealth as it is meet they be as much as lyeth in man preserved from danger On this ground when David the King would have gone out with his souldiers to battell The people answered 2 Sam. 18. 3. Thou shalt not go forth Thou art worth ten thousand of us Wherefore eminent excellent persons may be exempted from abiding in dangerous places and others substituted in their name and stead to preserve peace keepe good order and provide necessaries Provided that they who are substituted be able and willing to performe the duties whereunto they be deputed The like may be said of Ministers Yea of husbands parents masters and the like to leave a wife a child a servant infected with an infectious disease to the tendance of others that are fit and willing to do that duty and faithfull in what they undertake is not to forsake wife child or servant §. 63. Of observing Gods judgements V. * See §. 52. Oportet Dei judicia prae oculis haberc mox mala extincta suerint omnia Chrys in 1 Cor. 2. Hom. 5. GOds judgements are duly to be observed Of them saith the Lord a Hab. 1 5. Behold regard and wonder marvellously c. It is usuall in holy writ to prefixe this note of observation b Gen. 3. 22. 6. 17. 1 Sam. 3. 11. Isa 13. 17. Rev. 11. 14. behold before Gods judgements Christ intended a serious observation of Gods judgements when he said c Luk. 17. 32. Remember Lots wife d See The Churches Conquest on Exo. 17 14. §. 65. The many memorials which among the Israelites were made of Gods judgements did imply a due consideration of them e Psal 9. 16. Isa 26. 9. The Lord is knowne by executing judgement His power his justice his hatred of evill his jealousie his truth his providence and other his Divine attributes are evidently manifested in and by his judgements By a due observation therefore of them we have the more knowledge of God and are brought the more to trust in him and to feare him to be more carefull of pleasing him more heedfull in avoiding all things that may offend him On this ground saith the Prophet When thy judgements are in the earth the inhabitants of the world will learne righteousnesse Not heeding Gods judgements takes away the profit of them Behold here one especiall reason of the small profit that is made of judgements which the Lord from time to time executeth in the world They are not regarded but are passed over without any right observation of them f Psal 28. 5. Isa 5. 12. 57. 1. The Prophets much complaine hereof It may be that men may take notice of judgements that fall upon their owne pates at least while they lie under them and feele the waight or smart of them But who almost considers and layes to heart Gods judgements inflicted on others Or judgements laid on himselfe after they are removed or taken away Mans egregious folly and servile disposition is hereby manifested His folly in omitting the opportunity of receiving warning by other mens harmes as we speake in the proverbe It is an avidence of Gods great indulgency to us to punish others before our eyes whereas he might justly punish us for example to others It is an especiall point of wisdome to make such use thereof as to be bettered thereby But not to regard such a providence is notorious folly His servile disposition in regarding stroaks no longer then they are laid upon him and he feels the smart of them Thus he provoketh God to deale with him as with a slave and to adde stroake to stroake judgement to judgement Phrâ—x plagis Learne we to be more wise more ingenuous Let us apply the fore-mentioned point of considering Gods judgements All kinds of judgements to be duly observed to all manner of judgements whether inflicted on others or on our selves whether publique or private whether immediately from Gods owne hands or mediately from the hands of others who are Gods instruments whether sudden or lingring judgements whether temporall or spirituall of what kind or sort soever Thus will light arise out of darknesse meate out of the eater comfort out of judgement profit out of punishment Thus are Gods judgements sanctified thus are Saints brought to say and that by true experience It is good for me that I have beene afflicted Psal 119. 71. §. 64. Of the sense and scope of the 48 Verse NVMB. 16. 48. And he stood betweene the dead and the living And the plague was stayed HEre is a circumstance used by Aaron more then is expressed to be enjoyned by Moses but yet not against any thing enjoyned but that which may rather be by consequence gathered For he was to go to the congregation among whom the plague was begun He was also to make an attonement the attonement was not for the dead but for the living To shew that it was for the living he stands betwixt the living and the dead leaving the dead behind him turning his face to the living holding the incense before him that the living might behold the smoke thereof ascending to heaven for them Herein he
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
alwaies well prepared against assaults The greater danger we are subject unto the better furnished and fore-armed we ought to be This providence See The whole armour of God Treat 1. Part 3. §. 2. Part 4 §. 10. must be manifested in regard both of corporall and also of spirituall dangers whereunto we are subject Yea the Israel of God they who are of the true Church must apply this to themselves For it was Israel against whom Amalek fought 4. It affordeth comfort to such as are assaulted that notwithstanding God suffer Amalek to come and fight against them yet they may be Gods Israel 5. It is a means of making Christian unity more firme Vbicunque à perditis ista commissa sunt ibi ferventius atque perfectius unitaâ— Christiana proficit Aug Bonefac Epist 50. and perfect yea and of causing more and more to increase For the more fiercely Christians are assaulted the more closely will they cling together 6. It is a motiue to make us willing to be dissolved when it shall seeme good to the Divine providence because so we shal be translated to the Triumphant Church where is freedome from all assaults §. 7. Of Amaleks inhumanity IIII. THe place where the assault is here said to be was Rephidim This was the name of one of the places where the Lord was pleased that Israel should make a station in the wildernes It was in number the a a a Num. 33. 15. tenth from their comming out of Egypt but the seventh from their passage thorow the Red Sea For they had made three stations before that passage thorow the Sea All these journies were made within the space of two moneths For * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in novilâ—â—io in the beginning of the third moneth after their escape out of Egypt they went from Rephidim to b b b Exo. 19. 1. Sinai The name of the place is here expressed 1. In generall to verifie the truth of the history For circumstances of Persons Times Places and such like make much to the confirmation of the truth of an history 2. In particular to aggravate the malice of the Amalakites who set upon them so soone after their comming out of bondage before they had time well to settle themselves For having travelled ten severall journies whereof one was c c c Exo. 15. 22 Num. 33. 8. three daies long others might be as long if not longer in the space of two moneths at the most they could not be long setled Besides in their journies they were oft brought to great straits as at the Red Sea where d d d Exo. 14. 9. Pharaoh pursued them furiously and had almost over-taken them and when e e e 15 22. after three daies journey they found no water and f f f 23. the first water that they met with was so bitter as they could not drink of it And at another station they g g g 16. 3. wanted bread and meat having nothing at all to eat And after that againe they came to this h h h 17. 1. Rephidim a drie and barren wildernesse where were no rivers springs wells ponds or any other ordinary means to afford them water to drinke Questionlesse the Amalakites dogged the Israelites after they were come thorow the Red Sea and thereupon knew how weary they must needs be and to what straits they were brought and in particular how destitute of water this Rephidim the place where they set upon them was For the Holy Ghost to aggravate their malice thus sets it out i i i 1 Sam. 15. 2. Amalek laid wait for Israel in the way when he came up from Egypt k k k Deut. 25. 18. He smote the hindmost of them even all that were feeble behind them when they were faint and weary The immediate connexion of this history with the former thus And Amalek came or as our English Translatours for more perspicuity turne it Then came Amalek importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much For it is as if he had said Israel had now beene wearied with much travell and disquieted with many distresses and wants and was now in a place destitute of all ordinary provision And in this case Amalek comes and fights against him An evident demonstration of much inhumanity and more then savage cruelty §. 8. Of the base advantages which malicious enemies take MAlicious enemies are ready to take all the base advantages that they can If the particulars * * * §. 7. noted of Amalek be well observed in him we shall find the doctrine verified The like is noted of the posterity of these Amalakites a a a 1 Sam. 30. 1 2 while David and his men were out of Ziklag the Amalakites surprize it smite it burne it with fire and carie the women away captive More basely dealt the Egyptians with the Israelites when they had them fast in their own land For first b b b Exo. 1. 11 13. they afflicted them with burdens and made them serve with rigour and made their lives bitter with hard bondage Then they c c c 16. tooke order with the midwives to kill all their male children in the birth Yea because the midwives obeyed not so cruell a charge d d d 22. the King commanded all the people to cast all the male children of the Israelites into the river It was a most inhumane base and barbarous advantage which the Edomites tooke against the Israelites when the Babilonians had overcome them and caused them to fly hither and thither for their lives e e e Obad. 14. to stand in the crosse waies to cut off them that did escape and to deliver up those that did remaine in the day of distresse The base advantages which Saul sought against David and the Priests Scribes Pharisies and other Iewes against Christ and his Apostles and other enemies heretiques and idolaters against the professours of the Gospell especially Papists against Protestants do further give abundant proofe of the foresaid proposition But not to insist on particulars the Psalmist doth indefinitely thus set out the disposition of the wicked against the righteous He sitteth in lurking places of the villages in the secret places doth he murder the innocent his eyes are privily set against the poore he lieth in wait secretly as a Lyon in his den he lieth in wait to catch the poore he doth catch the poore when he draweth him into his net He croucheth and humbleth himselfe that the poore may fall by his strong ones Ps 10. 8 9 10 Herein they shew themselves like to the most hatefull creatures Fraudulenta vulpes soveis se latibulisque demergens noune indicio est infructaosuÌ„ esse animal odioque digâ—uÌ„ Amb Hexaem l 6 c 3. Stratagems in warre The deceitfull Foxe hiding himselfe in ditches and secret places is he not thereby manifested to be a hurtfull and hatefull